Text -- 1 Corinthians 2:11-16 (NET)

2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. 2:14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 2:15 The one who is spiritual discerns all things, yet he himself is understood by no one. 2:16 For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 2:11

Knoweth ( oiden , egnōken ).

Second perfect of root iḋ , to see and so know, first perfect of ginōskō , to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of oida and ginōskō .

Robertson: 1Co 2:11

The spirit of man that is in him ( to pneuma tou anthrōpou to en autōi ).

The self-consciousness of man that resides in the man or woman (generic term for mankind, anthrōpos ).

Robertson: 1Co 2:11

The Spirit of God ( to pneuma tou theou ).

Note the absence of to en autōi . It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul’ s analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in Rom 8:26 and in the full Trinitarian benediction in 2Co 13:13. Pneuma in itself merely means breath or wind as in Joh 3:8. To know accurately Paul’ s use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God’ s Holy Spirit is amply qualified to make the revelation claimed here in 1Co 2:6-10.

Robertson: 1Co 2:12

But we ( hēmeis de ).

We Christians like us (hēmin ) in 1Co 2:10 of the revelation, but particularly Paul and the other apostles.

Robertson: 1Co 2:12

Received ( elabomen ).

Second aorist active indicative of lambanō and so a definite event, though the constative aorist may include various stages.

Robertson: 1Co 2:12

Not the spirit of the world ( ou to pneuma tou kosmou ).

Probably a reference to the wisdom of this age in 1Co 2:6. See also Rom 8:4, Rom 8:6, Rom 8:7; 1Co 11:4 (the pneuma heteron ).

Robertson: 1Co 2:12

But the spirit which is of God ( alla to pneuma to ek theou ).

Rather, "from God"(ek ), which proceeds from God.

Robertson: 1Co 2:12

That we might know ( hina eidōmen ).

Second perfect subjunctive with hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand "the things that are freely given us by God"(ta hupo tou theou charisthenta hēmin ). First aorist passive neuter plural articular participle of charizomai , to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God’ s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.

Robertson: 1Co 2:13

Which things also we speak ( ha kai laloumen ).

This onomatopoetic verb laleō (from lȧla ), to utter sounds. In the papyri the word calls more attention to the form of utterance while legō refers more to the substance. But laleō in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (1Co 2:10), illumination (1Co 2:12), and inspiration (1Co 2:13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).

Robertson: 1Co 2:13

Not in words which man’ s wisdom teacheth ( ouk en didaktois anthrōpinēs sophias logois ).

Literally, "not in words taught by human wisdom."The verbal adjective didaktois (from didaskō , to teach) is here passive in idea and is followed by the ablative case of origin or source as in Joh 6:45, esontai pantes didaktoi theou (from Isa 54:13), "They shall all be taught by God."The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar , p. 516). So then Paul claims the help of the Holy Spirit in the utterance (laloumen ) of the words, "which the Spirit teacheth (en didaktois pneumatos ), "in words taught by the Spirit"(ablative pneumatos as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul’ s own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God.

Robertson: 1Co 2:13

Comparing spiritual things with spiritual ( pneumatikois pneumatika sunkrinontes ).

Each of these words is in dispute. The verb sunkrinō , originally meant to combine, to join together fitly. In the lxx it means to interpret dreams (Genesis 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2Co 10:12. In the papyri Moulton and Milligan ( Vocabulary ) give it only for "decide,"probably after comparing. But "comparing,"in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is pneumatikois ? Is it masculine or neuter like pneumatika ? If masculine, the idea would be "interpreting (like lxx) spiritual truths to spiritual persons"or "matching spiritual truths with spiritual persons."This is a possible rendering and makes good sense in harmony with 1Co 2:14. If pneumatikois be taken as neuter plural (associative instrumental case after sun in sunkrinontes ), the idea most naturally would be, "combining spiritual ideas (pneumatika ) with spiritual words"(pneumatikois ). This again makes good sense in harmony with the first part of 1Co 2:13. On the whole this is the most natural way to take it, though various other possibilities exist.

Robertson: 1Co 2:14

Now the natural man ( psuchikos de anthrōpos ).

Note absence of article here, "A natural man"(an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as pneuma and pneumatikos , psuchē and psuchikos , sarx and sarkinos and sarkikos . A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies , pp. 62-68, and in his Spirit, Soul, and Flesh. The papyri furnish so many examples of sarx , pneuma , and psuchē that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. Psuchikos is a qualitative adjective from psuchē (breath of life like anima , life, soul). Here the Vulgate renders it by animalis and the German by sinnlich , the original sense of animal life as in Jud 1:19; Jam 3:15. In 1Co 15:44, 1Co 15:46 there is the same contrast between psuchikos and pneumatikos as here. The psuchikos man is the unregenerate man while the pneumatikos man is the renewed man, born again of the Spirit of God.

Robertson: 1Co 2:14

Receiveth not ( ou dechetai ).

Does not accept, rejects, refuses to accept. In Rom 8:7 Paul definitely states the inability (oude gar dunatai ) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness"(mōria ) to us as was once the case (1Co 1:23). Today one notes certain of the intelligentsia who sneer at Christ and Christianity in their own blinded ignorance.

Robertson: 1Co 2:14

He cannot know them ( ou dunatai gnōnai ).

He is not able to get a knowledge (ingressive second aorist active infinitive of ginōskō ). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ.

Robertson: 1Co 2:14

They are spiritually judged ( pneumatikōs anakrinetai ).

Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In Act 17:11 the Beroeans scrutinized the Scriptures. These psuchikoi men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the psuchē (mere animal nature) rather than by the pneuma (the renewed spirit).

Robertson: 1Co 2:15

Judgeth all things ( anakrinei panta ).

The spiritual man (ho pneumatikos ) is qualified to sift, to examine, to decide rightly, because he has the eyes of his heart enlightened (Eph 1:18) and is no longer blinded by the god of this world (2Co 4:4). There is a great lesson for Christians who know by personal experience the things of the Spirit of God. Men of intellectual gifts who are ignorant of the things of Christ talk learnedly and patronizingly about things of which they are grossly ignorant. The spiritual man is superior to all this false knowledge.

Robertson: 1Co 2:15

He himself is judged of no man ( autos de hup' oudenos anakrinetai ).

Men will pass judgment on him, but the spiritual man refuses to accept the decision of his ignorant judges. He stands superior to them all as Polycarp did when he preferred to be burnt to saying, "Lord Caesar"in place of "Lord Jesus."He was unwilling to save his earthly life by the worship of Caesar in place of the Lord Jesus. Polycarp was a pneumatikos man.

Robertson: 1Co 2:16

For who hath known the mind of the Lord ( Tis gar egnō noun Kuriou̱ ).

Quotation from Isa 40:13.

Robertson: 1Co 2:16

That he should instruct him ( hos sunbibasei auton ).

This use of hos (relative who ) is almost consecutive (result). The pneumatikos man is superior to others who attempt even to instruct God himself. See note on Act 9:22 and note on Act 16:10 for sunbibazō , to make go together.

Robertson: 1Co 2:16

But we have the mind of Christ ( hēmeis de noun Christou echomen ).

As he has already shown (1Co 2:6-13). Thus with the mind (nous . Cf. Phi 2:5; Rom 8:9, Rom 8:27). Hence Paul and all pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, "I know him whom I have believed.""I believe; therefore I have spoken."

Vincent: 1Co 2:11

Spirit ( πνεῦμα )

See on Rom 8:4. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart (καρδία , see on Rom 1:21), but into the spirit , which is the highest and principal point of contact with the Spirit of God.

Vincent: 1Co 2:12

The spirit of the world ( τὸ πνεῦμα τοῦ κόσμου )

For this use of πνεῦμα , see on Rom 8:4, under 7. Κόσμος world , is used with the ethical sense. See on Joh 1:9, under 4, e, The phrase means the principle of evil which animates the unregenerate world; not the personal spirit of evil or Satan, since Paul does not use πνεῦμα spirit , elsewhere in the personal sense of an evil spirit. See note on Eph 2:2.

Vincent: 1Co 2:12

Of God ( ἐκ τοῦ Θεοῦ )

Lit., from God: proceeding forth from Him. " God in us reveals God in our nature" (Edwards).

Vincent: 1Co 2:13

Not in the words which man's wisdom teacheth

Lit., not in the taught words of human wisdom . Compare Plato: " Through love all the intercourse and speech of God with man, whether awake or asleep, is carried on. The wisdom which understands this is spiritual; all other wisdom, such as that of arts and handicrafts, is mean and vulgar" (" Symposium," 203).

Vincent: 1Co 2:13

Which the Spirit teacheth ( ἐν διδακτοῖς πνεύματος )

Lit., in the taught ( words ) of the Spirit . Taught ; not mechanically uttered, but communicated by a living Spirit.

Vincent: 1Co 2:13

Comparing spiritual things with spiritual ( πνευματικοῖς πνευματικὰ συγκρίνοντες )

Notice the paronomasia. See on Rom 1:29, Rom 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing , and πνευματικοῖς spiritual . As to the latter, whether the reference is to spiritual men , things , or words ; as to the former, whether the meaning is adapting , interpreting , proving , or comparing . The principal interpretations are: adapting spiritual words to spiritual things ; adapting spiritual things to spiritual men ; interpreting spiritual things to spiritual men ; interpreting spiritual things by spiritual words . Συγκρίνοντες occurs only here and 2Co 10:12, where the meaning is clearly compare . In classical Greek the original meaning is to compound , and later, to compare , as in Aristotle and Plutarch, and to interpret , used of dreams, and mainly in Septuagint. See Gen 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words . After speaking of spiritual things (1Co 2:11, 1Co 2:12, 1Co 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom.

Vincent: 1Co 2:14

The natural man ( ψυχικὸς ἄνθρωπος )

See on Rom 11:4, on the distinction between ψυχή soul , life , and πνεῦμα spirit . The contrast is between a man governed by the divine Spirit and one from whom that Spirit is absent. But ψυχικὸς natural , is not equivalent to σαρκικός fleshy . Paul is speaking of natural as contrasted with spiritual cognition applied to spiritual truth, and therefore of the ψυχή soul , as the organ of human cognition, contrasted with the πνεῦμα spirit , as the organ of spiritual cognition. The man, therefore, whose cognition of truth depends solely upon his natural insight is ψυχικός natural , as contrasted with the spiritual man (πνευματικός ) to whom divine insight is imparted. In other words, the organ employed in the apprehension of spiritual truth characterizes the man. Paul therefore " characterizes the man who is not yet capable of understanding divine wisdom as ψυχικός , i.e., as one who possesses in his ψυχή soul , simply the organ of purely human cognition, but has not yet the organ of religious cognition in the πνεῦμα spirit " (Dickson). It is perhaps impossible to find an English word which will accurately render ψυχικός . Psychic is simply the Greek transcribed. We can do no better than hold by the A.V. natural .

Vincent: 1Co 2:14

Receiveth not ( οὐ δέχεται )

Not, does not understand , but does not admit them into his heart ; thus, according to New Testament usage, when the word is used in connection with teaching. See Luk 8:13; Act 8:14; Act 11:1; 1Th 1:6; Jam 1:21.

Vincent: 1Co 2:14

Are foolishness

Not merely seem . To him they are .

Vincent: 1Co 2:14

Neither can he know ( καὶ οὐ δύναται γνῶναι )

Rev., more strictly, and he cannot know . " It is an utter perversion of such statements to maintain that there is in the natural man any organic, constitutional incapacity of spiritual perception requiring to be created in them by the Holy Spirit .... The uniform teaching of Scripture is that the change effected in regeneration is a purely moral and spiritual one" (Brown).

Vincent: 1Co 2:14

Discerned ( ἀνακρίνεται )

Rev., judged . Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luk 23:14; Act 4:9; Act 12:19; Act 24:8; Act 28:18. Of examining the Scriptures, Act 17:11, but with the sense of proving or coming to a judgment on . The fundamental idea of the word is examination , scrutiny , following up (ἀνά ) a series of objects or particulars in order to distinguish (κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit , so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: " Ανακρίνειν is neither to judge nor to discern ; but to examine , investigate , inquire into , question , as it is rightly translated, 1Co 9:3; 1Co 10:25, 1Co 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigation is indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts" (" On a Fresh Revision of the New Testament" ). See, further, on 1Co 4:3, 1Co 4:4.

Vincent: 1Co 2:16

Mind ( νοῦν )

See on Rom 7:23. The understanding of the Lord. The divine counsels or purposes which are the results of the divine thought. See on Rom 11:34.

Vincent: 1Co 2:16

Instruct ( συμβιβάσει )

See on proving , Act 9:22.

Wesley: 1Co 2:11

All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another.

Wesley: 1Co 2:11

Who, consequently, is God.

Wesley: 1Co 2:12

This spirit is not properly received; for the men of the world always had it. But Christians receive the Spirit of God, which before they had not.

Wesley: 1Co 2:13

As well as know.

Wesley: 1Co 2:13

Such are all the words of scripture. How high a regard ought we, then, to retain for them! Explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things - Being taught of the Spirit to express the things of the Spirit.

Wesley: 1Co 2:14

That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding.

Wesley: 1Co 2:14

Does not understand or conceive.

Wesley: 1Co 2:14

The things revealed by the Spirit of God, whether relating to his nature or his kingdom.

Wesley: 1Co 2:14

He is so far from understanding, that he utterly despises, them Neither can he know them - As he has not the will, so neither has he the power.

Wesley: 1Co 2:14

They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.

Wesley: 1Co 2:15

He that hath the Spirit. Discerneth all the things of God whereof we have been speaking.

Wesley: 1Co 2:15

No natural men. They neither understand what he is, nor what he says.

Wesley: 1Co 2:16

What natural man.

Wesley: 1Co 2:16

Spiritual men; apostles in particular.

Wesley: 1Co 2:16

Know, understand.

Wesley: 1Co 2:16

Concerning the whole plan of gospel salvation. Isa 40:13

JFB: 1Co 2:11

Literally, "who of men knoweth the things of a man, save the spirit of that man?"

JFB: 1Co 2:11

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).

JFB: 1Co 2:12

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.

JFB: 1Co 2:12

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).

JFB: 1Co 2:12

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).

JFB: 1Co 2:13

We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12).

JFB: 1Co 2:13

The old manuscripts read "the Spirit" simply, without "Holy."

JFB: 1Co 2:13

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, Gen 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, 1Co 2:9-10, 1Co 2:14-15; 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, 1Co 2:4; 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; 1Co 2:1, 1Co 2:4-9; compare Psa 119:18).

JFB: 1Co 2:14

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 (Jud 1:19). 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 (Jam 3:15).

JFB: 1Co 2:14

Though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15).

JFB: 1Co 2:14

Whereas he seeks "wisdom" (1Co 1:22).

JFB: 1Co 2:14

Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Rom 8:7).

JFB: 1Co 2:15

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."

JFB: 1Co 2:15

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 Mat 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 (Pro 28:5; 1Jo 2:27).

JFB: 1Co 2:16

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?

JFB: 1Co 2:16

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 Act 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.

JFB: 1Co 2:16

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.

Clarke: 1Co 2:11

For what man knoweth the things of a man - The word ανθρωπων in the first clause is omitted by the Codex Alexandrinus, and one other; and by Athanasius, Cyril, and Vigil of Tapsus. Bishop Pearce contends strongly against the authenticity of the word, and reads the passage thus: "For what is there that knoweth the things of a man, except the spirit of a man that is in him?""I leave out,"says the learned bishop, " ανθρωπων, with the Alexandrian MS., and read τις γαρ οιδεν τα του ανθρωπου ; because I conceive that the common reading is wide of St. Paul’ s meaning; for to say, What man except the spirit of a man, is (I think) to speak improperly, and to suppose that the spirit of a man is a man; but it is very proper to say, What except the spirit of a man: τις is feminine as well as masculine, and therefore may be supplied with ουσια, or some such word, as well as with ανθρωπος ."Though the authority for omitting this word is comparatively slender, yet it must be owned that its omission renders the text much more intelligible. But even one MS. may preserve the true reading

The spirit of a man knows the things of a man: that is, a man is conscious of all the schemes, plans, and purposes, that pass in his own mind; and no man can know these things but himself. So, the Spirit of God, He whom we call the Third Person of the glorious Trinity, knows all the counsels and determinations of the Supreme Being. As the Spirit is here represented to live in God as the soul lives in the body of a man, and as this Spirit knows all the things of God, and had revealed those to the apostles which concern the salvation of the world, therefore what they spoke and preached was true, and men may implicitly depend upon it. The miracles which they did, in the name of Christ, were the proof that they had that Spirit, and spoke the truth of God.

Clarke: 1Co 2:12

Now we have received, not the spirit of the world - We, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world - of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense

Clarke: 1Co 2:12

That we might know the things - We receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, 1Co 2:6-8, so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.

Clarke: 1Co 2:13

Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle’ s preaching

Clarke: 1Co 2:13

Comparing spiritual things with spiritual - This is commonly understood to mean, comparing the spiritual things under the Old Testament with the spiritual things under the New: but this does not appear to be the apostle’ s meaning. The word συγκρινοντες, which we translate comparing, rather signifies conferring, discussing, or explaining; and the word πνευματικοις should be rendered to spiritual men, and not be referred to spiritual things. The passage therefore should be thus translated: Explaining spiritual things to spiritual persons. And this sense the following verse absolutely requires.

Clarke: 1Co 2:14

But the natural man - Ψυχικος, The animal man - the man who is in a mere state of nature, and lives under the influence of his animal passions; for the word ψυχη, which we often translate soul, means the lower and sensitive part of man, in opposition to νους, the understanding or rational part. The Latins use anima to signify these lower passions; and animus to signify the higher. The person in question is not only one who either has had no spiritual teaching, or has not profited by it; but one who lives for the present world, having no respect to spiritual or eternal things. This ψυχικος, or animal man, is opposed to the πνευματικος, or spiritual man: and, as this latter is one who is under the influence of the Spirit of God, so the former is one who is without that influence

The apostle did speak of those high and sublime spiritual things to these animal men; but he explained them to those which were spiritual. He uses this word in this sense, 1Co 3:1; 1Co 9:11; and particularly in 1Co 2:15 of the present chapter: He that is spiritual judgeth all things.

But the natural man - The apostle appears to give this - as a reason why he explained those deep spiritual things to spiritual men; because the animal man - the man who is in a state of nature, without the regenerating grace of the Spirit of God, receiveth not the things of the Spirit - neither apprehends nor comprehends them: he has no relish for them; he considers it the highest wisdom to live for this world. Therefore these spiritual things are foolishness to him; for while he is in his animal state he cannot see their excellency, because they are spiritually discerned, and he has no spiritual mind.

Clarke: 1Co 2:15

But he that is spiritual judgeth all things - He who has the mind of Christ discerns and judges of all things spiritual: yet he himself is not discerned by the mere animal man. Some suppose that the word ανακρινεται should be understood thus: He examines, scrutinizes, convinces, reproves, which it appears to mean in 1Co 14:24; and they read the verse thus: The spiritual man - the well-taught Christian, convinces, i.e. can easily convict, all men, ( παντα, accusing), every animal man, of error and vice; yet he himself is convicted of no man; his mind is enlightened, and his life is holy; and therefore the animal man cannot convict him of sin. This is a good sense, but the first appears the most natural. See Pearce and Rosenmuller.

Clarke: 1Co 2:16

For who hath known the mind of the Lord - Who that is still an animal man can know the mind of God? so as to instruct him, viz. the spiritual man, the same that is spoken of, 1Co 2:15. But the words may be better understood thus: How can the animal man know the mind of the Lord? and how can any man communicate that knowledge which he has never acquired, and which is foolishness to him, because it is spiritual, and he is animal? This quotation is made from Isa 40:13

Clarke: 1Co 2:16

But we have the mind of Christ - He has endowed us with the same disposition, being born again by his Spirit; therefore we are capable of knowing his mind and receiving the teachings of his Spirit. These teachings we do receive, and therefore are well qualified to convey them to others

The words, that he may instruct him, ὁς συμβιβασει αυτον, should be translated that he may teach It: that is, the mind of God; not instruct God, but teach his mind to others. And this interpretation the Hebrew will also bear

Bishop Pearce observes: "The principal questions here are,, what συμβιβασει signifies, and what αυτον is relative to. The Hebrew word which the Septuagint translate by these two is יודיענו yodiennu : now, since ידיע yodia signifies as well to make known as to know, (and indeed this is the most frequent sense of it in the Old Testament), the suffix (postfix) נו nu , may relate to a thing, as well as to a person; and therefore it may be rendered not by him, but by it, i.e. the mind of the Lord. And in this sense the apostle seems to have used the words of the Seventy; for, if we understand αυτον here to be the relative to Κυριου, Lord, this verse contains no reason for what went before; whereas, if it be a relative to νουν, mind, it affords a reason for what had been said before, 1Co 2:14."The true translation of the passage, as used by the apostle, appears to be this: For who hath known the mind of the Lord, that he should Teach It? And this translation agrees with every part of the context, and particularly with what follows

1.    This chapter might be considered a good model for a Christian minister to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by St. Paul and the apostles in general. This great apostle came not to the people with excellency of speech and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of St. Paul or the design of the Gospel, who make the chief excellence of their preaching to consist in the eloquence of language, or depth of human reasoning. That may be their testimony, but it is not God’ s. The enticing words of man’ s wisdom are seldom accompanied by the demonstration and power of the Holy Spirit

2.    One justly remarks, that "the foolishness of preaching has its wisdom, loftiness, and eloquence; but this consists in the sublimity of its truths, the depth of its mysteries, and the ardour of the Spirit of God."In this respect Paul may be said to have preached wisdom among those which were perfect. The wisest and most learned men in the world, who have seriously read the Bible, have acknowledged that there is a depth and height of wisdom and knowledge in that book of God which are sought in vain any where else: and indeed it would not be a revelation from God were it not so. The men who can despise and ridicule this sacred book are those who are too blind to discover the objects presented to them by this brilliant light, and are too sensual to feel and relish spiritual things. They, above all others, are incapable of judging, and should be no more regarded when employed in talking against the sacred writings than an ignorant peasant should be, who, not knowing his alphabet, pretends to decry mathematical learning

3.    A new mode of preaching has been diligently recommended, - "Scriptural phraseology should be generally avoided where it is antiquated, or conveys ideas inconsistent with modern delicacy."St. Paul did not preach in the words which man’ s wisdom teacheth- such words are too mean and too low for a religion so Divine. That which the Holy Spirit alone can discover, he alone can explain. Let no man dare to speak of God in any other way than he speaks of himself in his word. Let us take care not to profane his truths and mysteries, either by such low and abject ideas as are merely human, or by new and worldly expressions altogether unworthy of the Spirit of God

4.    It is the glory of God, and ought to be ours, not to be acceptable to carnal men. The natural man always finds some pretense to excuse himself from believing, by looking on the mysteries of religion as being either too much above man or too much below God; the spiritual man judges them to be so much the more credible, the less credible they are to the natural man

The opposition, contempt, and blindness of the world, with regard to the things of God, render all its judgments concerning them liable to exception: this blindness in spiritual things is the just punishment of a carnal life. The principal part of the above is extracted from the reflections of the pious Quesnel.

Calvin: 1Co 2:11

11.For what man knoweth? Two different things he intends to teach here: first, that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly, that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit: for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” (Rom 11:34.) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God.

This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other’s thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man’s innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other — that his own spirit alone has the true knowledge of it. There is this difference, however, between God’s thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom, the loftiness of which is not reached by the weakness of the human intellect. Thus the light shineth in darkness, (Joh 1:5,) aye and until the Spirit opens the eyes of the blind.

The spirit of a man Observe, that the spirit of a man is taken here for the soul, in which the intellectual faculty, as it is called, resides. For Paul would have expressed himself inaccurately if he had ascribed this knowledge to man’s intellect, or in other words, the faculty itself, and not to the soul, which is endued with the power of understanding.

Calvin: 1Co 2:12

12.Now we have received, not the spirit of the world He heightens by contrast the certainty of which he had made mention. “The Spirit of revelation,” says he, “which we have received, is not of the world, so as to be merely creeping upon the ground, so as to be subject to vanity, or be in suspense, or vary or fluctuate, or hold us in doubt and perplexity. On the contrary, it is from God, and hence it is above all heavens, of solid and unvarying truth, and placed above all risk of doubt.”

It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance. ¹²⁰ Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity. ¹²¹

That we may know the things that are given us by Christ The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In Eph 1:18, he says what amounts to the same thing —

“That ye may know what is the hope of your calling.”

Calvin: 1Co 2:13

13.Which things also we speak, not in the learned words, etc. He speaks of himself, for he is still employed in commending his ministry. Now it is a high commendation that he pronounces upon his preaching, when he says of it that it contains a secret revelation of the most important matters — the doctrine of the Holy Spirit, the sum of our salvation, and the inestimable treasures of Christ, that the Corinthians may know how highly it ought to be prized. In the meantime he returns to the concession that he had made before — that his preaching had not been adorned with any glitter of words, and had no luster of elegance, but was contented with the simple doctrine of the Holy Spirit. By the learned words of human wisdom ¹²² he means those that savor of human learning, and are polished according to the rules of the rhetoricians, or blown up with philosophical loftiness, with a view to excite the admiration of the hearers. The words taught by the Spirit, on the other hand, are such as are adapted to a pure and simple style, corresponding to the dignity of the Spirit, rather than to an empty ostentation. For in order that eloquence may not be wanting, we must always take care that the wisdom of God be not polluted with any borrowed and profane luster. Paul’s manner of teaching was of such a kind, that the power of the Spirit shone forth in it single and unattired, without any foreign aid.

Spiritual things with spiritual Συγκρινεσθαι is used here, I have no doubt, in the sense of adapt This is sometimes the meaning of the word, ¹²³ (as Budaeus shows by a quotation from Aristotle,)and hence συγκριμα is used to mean what is knit together or glued together, and certainly it suits much better with Paul’s context than compare or liken, as others have rendered it. He says then that he adapts spiritual things to spiritual, in accommodating the words to the subject; ¹²⁴ that is, he tempers that heavenly wisdom of the Spirit with a simple style of speech, and of such a nature as carries in its front the native energy of the Spirit. In the meantime he reproves others, who, by an affected elegance of expression and show of refinement, endeavor to obtain the applause of men, as persons who are either devoid of solid truth, or, by unbecoming ornaments, corrupt the spiritual doctrine of God.

Calvin: 1Co 2:14

14.But the animal man ¹²⁵ By the animal man he does not mean (as is commonly thought) the man that is given up to gross lusts, or, as they say, to his own sensuality, but any man that is endowed with nothing more than the faculties ¹²⁶ of nature. ¹²⁷ This appears from the corresponding term, for he draws a comparison between the animal man and the spiritual As the latter denotes the man whose understanding is regulated by the illumination of the Spirit of God, there can be no doubt that the former denotes the man that is left in a purely natural condition, as they speak. For the soul ¹²⁸ belongs to nature, but the Spirit is of supernatural communication.

He returns to what he had previously touched upon, for his object is to remove a stumblingblock which might stand in the way of the weak — that there were so many that despised the gospel. He shows that we ought to make no account of a contempt of such a nature as proceeds from ignorance, and that it ought, consequently, to be no hindrance in the way of our going forward in the race of faith, unless perhaps we choose to shut our eyes upon the brightness of the sun, because it is not seen by the blind. It would, however, argue great ingratitude in any individual, when God bestows upon him a special favor, to reject it, on the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value. ¹²⁹

For they are foolishness to him, neither can he know them. “The doctrine of the gospel,” says he, “is insipid ¹³⁰ in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel, because they measure its value by the estimation in which it is held by men, Paul derives an argument from this for extolling more highly its dignity. For he teaches that the reason why it is contemned is that it is unknown, and that the reason why it is unknown is that it is too profound and sublime to be apprehended by the understanding of man. What a superior wisdom ¹³¹ this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! ¹³² While, however, Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit. Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able. Hence we infer, that faith is not in one’s own power, but is divinely conferred.

Because they are spiritually discerned That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God. ¹³³ Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone. Hence the more insufferable the ignorance of those who imagine that the gospel is offered to mankind in common in such a way that all indiscriminately are free ¹³⁴ to embrace salvation by faith.

Calvin: 1Co 2:15

15.But the spiritual man judgeth all things Having stripped of all authority man’s carnal judgment, he now teaches, that the spiritual alone are fit judges as to this matter, inasmuch as God is known only by his Spirit, and it is his peculiar province to distinguish between his own things and those of others, to approve of what is his own, and to make void all things else. The meaning, then, is this: “Away with all the discernment of the flesh as to this matter! It is the spiritual man alone that has such a firm and solid acquaintance with the mysteries of God, as to distinguish without fail between truth and falsehood — between the doctrine of God and the contrivances of man, so as not to fall into mistake. ¹³⁵ He, on the other hand, is judged by no man, because the assurance of faith is not subject to men, as though they could make it totter at their nod, ¹³⁶ it being superior even to angels themselves.” Observe, that this prerogative is not ascribed to the man as an individual, but to the word of God, which the spiritual follow in judging, and which is truly dictated to them by God with true discernment. Where that is afforded, a man’s persuasion ¹³⁷ is placed beyond the range of human judgment. Observe, farther, the word rendered judged: by which the Apostle intimates, that we are not merely enlightened by the Lord to perceive the truth, but are also endowed with a spirit of discrimination, so as not to hang in doubt between truth and falsehood, but are able to determine what we ought to shun and what to follow.

But here it may be asked, who is the spiritual man, and where we may find one that is endowed with so much light as to be prepared to judge of all things, feeling as we do, that we are at all times encompassed with much ignorance, and are in danger of erring: nay more, even those who come nearest to perfection from time to time fall and bruise themselves. The answer is easy: Paul does not extend this faculty to everything, so as to represent all that are renewed by the Spirit of God as exempt from every kind of error, but simply designs to teach, that the wisdom of the flesh is of no avail for judging of the doctrine of piety, and that this right of judgment and authority belong exclusively to the Spirit of God. In so far, therefore, as any one is regenerated, and according to the measure of grace conferred upon him, does he judge with accuracy and certainty, and no farther.

He himself is judged by no man. I have already explained on what ground he says that the spiritual man is not subject to the judgment of any man — because the truth of faith, which depends on God alone, and is grounded on his word, does not stand or fall according to the pleasure of men. ¹³⁸ What he says afterwards, that

the spirit of one Prophet is subject to the other Prophets,
(1Co 14:32,)

is not at all inconsistent with this statement. For what is the design of that subjection, but that each of the Prophets listens to the others, and does not despise or reject their revelations, in order that what is discovered to be the truth of God, ¹³⁹ may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God, ¹⁴⁰ above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, ὕπ ᾿ οὐδενός may be taken in the neuter gender as meaning — by nothing, understanding it as referring to a thing, and not to a man. In this way the contrast will be more complete, ¹⁴¹ as intimating that the spiritual man, in so far as he is endowed with the Spirit of God, judgeth all things, but is judged by nothing, because he is not subject to any human wisdom or reason. In this way, too, Paul would exempt the consciences of the pious from all decrees, laws, and censures of men.

Calvin: 1Co 2:16

16.For who hath known ? It is probable that Paul had an eye to what we read in the 40^th chapter of Isaiah. The Prophet there asks,

Who hath been God’s counselor? Who hath weighed his Spirit, ¹⁴² (Isa 40:13,)

or hath aided him both in the creation of the world and in his other works? and, in fine, who hath comprehended the reason of his works? Now, in like manner Paul, by this interrogation, designs to teach, that his secret counsel which is contained in the gospel is far removed from the understanding of men. This then is a confirmation of the preceding statement.

But we have the mind of Christ It is uncertain whether he speaks of believers universally, or of ministers exclusively. Either of these meanings will suit sufficiently well with the context, though I prefer to view it as referring more particularly to himself and other faithful ministers. ¹⁴³ He says, then, that the servants of the Lord are taught by the paramount authority of the Spirit, what is farthest removed from the judgment of the flesh, that they may speak fearlessly as from the mouth of the Lord, — which gift flows out afterwards by degrees to the whole Church.

Defender: 1Co 2:13

Paul thus claims that his teachings are not really his, but God's, for their very words are taught by the Holy Spirit. This is a clear claim to divine verbal inspiration of Paul's own epistles."

Defender: 1Co 2:14

The "natural man," still unsaved, cannot appreciate spiritual truths. He must first understand Christ's atoning sacrifice for him, but even that is "foolishness" to him (1Co 1:18) until the Holy Spirit Himself convicts him of its reality (Joh 16:7-11). The Spirit, of course, may use His Word and the witness of believers guided by Him to accomplish this."

Defender: 1Co 2:16

See Isa 40:13, note; and Rom 11:34, note.

Defender: 1Co 2:16

"Let this mind be in you," says Paul, "which was also in Christ Jesus" (Phi 2:5), referring to His humility and His willingness to suffer and die that others might be saved."

TSK: 1Co 2:11

what : Pro 14:10, Pro 20:5, Pro 20:27; Jer 17:9

even : 1Co 2:10; Rom 11:33, Rom 11:34

TSK: 1Co 2:12

not : 1Co 2:6; Rom 8:1, Rom 8:5, Rom 8:6; 2Co 4:4; Eph 2:2; Jam 4:5; 1Jo 4:4, 1Jo 4:5, 1Jo 5:19; Rev 12:9

but : Rom 8:15, Rom 8:16

that : 1Co 3:22; Joh 16:14, Joh 16:15; Rom 8:32; 1Jo 2:20,1Jo 2:27, 1Jo 5:20; Rev 22:6

TSK: 1Co 2:13

not : 1Co 2:4, 1Co 1:17; 2Pe 1:16

but : 1Co 12:1-3, 1Co 14:2; Luk 12:12; Act 2:4; 1Pe 1:12

comparing : Or, as Bishop Pearce renders, ""explaining συγκρινοντες [Strong’ s G4793] spiritual things to spiritual men,"" πνευματικοις [Strong’ s G4152].

spiritual things : 1Co 2:14, 1Co 9:11, 1Co 10:3-5; Eph 5:19; Col 3:16

TSK: 1Co 2:14

the natural man : ψυχικος [Strong’ s G5591], the animal man, one who lives in a natural state, and under the influence of his animal passions; for ψυχη [Strong’ s G5590] means the inferior and sensual part of man, in opposition to the νους [Strong’ s G3563] understanding, or πνευμα [Strong’ s G4151], the spirit. 1Co 15:44, 1Co 15:46; Jam 3:15; Jud 1:19 *Gr.

receiveth : Mat 13:11-17, Mat 16:23; Joh 3:3-6, Joh 8:43, Joh 10:26, Joh 10:27, Joh 12:37; Rom 8:5-8

the things : 1Co 2:12; Joh 14:26, Joh 15:26, Joh 16:8-15

they : 1Co 1:18, 1Co 1:23; Joh 8:51, Joh 8:52, Joh 10:20; Act 17:18, Act 17:32, Act 18:15, Act 25:19, Act 26:24, Act 26:25

neither : Pro 14:6; Joh 5:44, Joh 6:44, Joh 6:45; Act 16:14; 2Co 4:4-6; 1Jo 2:20,1Jo 2:27, 1Jo 5:20; Jud 1:19

TSK: 1Co 2:15

he that : 1Co 3:1, 1Co 14:37; Gal 6:1; Col 1:9

judgeth : or, discerneth, 2Sa 14:17; 1Ki 3:9-11; Psa 25:14; Pro 28:5; Ecc 8:5; Joh 7:17; Eph 4:13, Eph 4:14; Phi 1:10 *Gr: 1Th 5:21; Heb 5:14; 1Jo 4:1

yet : 1Co 4:5; 2Sa 12:16-23; Act 15:1-5, Act 16:3; Gal 2:3-5

judged : or, discerned

TSK: 1Co 2:16

who : Job 15:8, Job 22:2, Job 40:2; Isa 40:13, Isa 40:14; Jer 23:18; Rom 11:34

may : Gr. shall

But : Joh 15:15, Joh 16:13-16, Joh 17:6-8; Gen 1:12; Eph 3:3, Eph 3:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 2:11

For what man ... - The design of this is, to illustrate what he had just said by a reference to the way in which man acquires the knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God; and this is done by the very striking thought that no man can know his own mind, his own plans and intentions, but himself - his own spirit. The essential idea is, that no man can know another; that his thoughts and designs can only be known by himself, or by his own spirit; and that unless he chooses to reveal them to others, they cannot ascertain them. So of God. No man can penetrate his designs; and unless he chooses to make them known by his Spirit, they must forever remain inscrutable to human view.

The things of a man - The "deep things"- the hidden counsels, thoughts, plans, intentions.

Save the spirit of man ... - Except his own mind; that is, himself. No other man can fully know them. By the spirit of man here, Paul designs to denote the human soul - or the intellect of man. It is not to be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God. The illustration is to be taken in regard to the point immediately before him - which is, that no one could know and communicate the deep thoughts and plans of God except his Spirit - just as no one could penetrate into the intentions of a man, and fully know them, but himself. The passage proves, therefore, that there is a knowledge which the Spirit has of God, which no man, no angel can obtain, just as every man’ s spirit has a knowledge of his own plans which no other man can obtain; that the Spirit of God can communicate his plans and deep designs, just as a man can communicate his own intentions; and consequently, that while there is a distinction of some kind between the Spirit of God and God, as there is a distinction which makes it proper to say that a man has an intelligent soul, yet there is such a profound and intimate knowledge of God by the Spirit, that he must be equal with him; and such an intimate union, that he can be called "the Spirit of God,"and be one with God, as the human soul can be called "the spirit of the man,"and be one with him.

In all respects we are not to suppose that there is a similarity. In these points there is - It may be added that the union, the oneness of the Spirit of God with God, is no more absurd or inexplicable than the union of the spirit of man with the man; or the oneness of the complex person made up of body and soul, which we call man. When people have explained all the difficulties about themselves - in regard to their own bodies and spirits, it will be time to advance objections against the doctrines here stated in regard to God.

Even so - To the same extent; in like manner.

The things of God - His deep purposes and plans.

Knoweth no man - Man cannot search into them - any more than one man can search the intentions of another.

Barnes: 1Co 2:12

Now we have received - We who are Christians; and especially we, the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the spirit which is of God.

Not the spirit of this world - Not the wisdom and knowledge which this world can give - not the learning and philosophy which were so much valued in Greece. The views of truth which we have, are not such as this world gives, but are such as are communicated by the Spirit of God.

But the Spirit which is of God - We are under the teaching’ s and influence of the Holy Spirit.

That we might know - That we might fully understand and appreciate. The Spirit is given to us in order that we might fully understand the favors which God has conferred on us in the gospel. It was not only necessary that God should grant the blessings of redemption by the gift of His Son, but, such was the hardness and blindness of the human heart, it was needful that he should grant His Holy Spirit also, so that people might be brought fully to see and appreciate the value of those favors. For people do not see them by nature; neither does anyone see them who is not enlightened by the Holy Spirit of God.

The things that are freely given us - That are conferred on us as a matter of grace or favor. He here refers to the blessings of redemption - the pardon of sin, justification, sanctification, the divine favor and protection, and the hope of eternal life - These things we Know; they are not matters of conjecture; but are surely and certainly confirmed to us by the Holy Spirit. It is possible for all Christians to know and be fully assured of the truth of those things, and of their interest in them.

Barnes: 1Co 2:13

Which things we speak - Which great, and glorious, and certain truths, we, the apostles, preach and explain.

Not in the words which man’ s wisdom teacheth - Not such as human philosophy or eloquence would dictate. They do not have their origin in the devices of human wisdom, and they are not expressed in such words of dazzling and attractive rhetoric as would be employed by those who pride themselves on the wisdom of this world.

But which the Holy Ghost teacheth - That is, in the words which the Holy Spirit imparts to us. Locke understands this as referring to the fact that the apostles used "the language and expressions"which the Holy Spirit had taught in the revelations of the Scriptures. But this is evidently giving a narrow view of the subject. The apostle is speaking of the whole course of instruction by which the deep things of God were made known to the Christian church; and all this was not made known in the very words which were already contained in the Old Testament. He evidently refers to the fact that the apostles were themselves under the direction of the Holy Spirit, in the words and doctrines which they imparted; and this passage is a full proof that they laid claim to divine inspiration. It is further observable that he says, that this was done in such "words"as the Holy Spirit taught, referring not to the doctrines or subjects merely, but to the manner of expressing them. It is evident here that he lays claim to an inspiration in regard to the words which he used, or to the manner of his stating the doctrines of revelation. Words are the signs of thoughts; and if God designed that his truth should be accurately expressed in human language, there must have been a supervision over the words used, that such should be employed, and such only, as should accurately express the sense which he intended to convey.

Comparing spiritual things with spiritual - πνευματικοῖς πνευματικὰ συγκρίνοντες pneumatikois pneumatika sugkrinontes . This expression has been very variously interpreted; and is very difficult of explanation. LeClerc renders it "speaking spiritual things to spiritual men."Most of the fathers rendered it: "comparing the things which were written by the Spirit of the Old Testament with what is now revealed to us by the same Spirit, and confirming our doctrine by them."Calvin renders the word "comparing"by "fitting,"or adapting ("aptare"), and says that it means "that he adapted spiritual things to spiritual people, while he accommodated words to the thing; that is he tempered that celestial wisdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit."Thus, says he, he reproved the vanity of those who attempted to secure human applause by a turgid and subtle mode of argument.

Grotius accords with the fathers, and renders it, "explaining those things which the prophets spake by the Spirit of God, by those things which Christ has made known to us by his Spirit."Macknight renders it: "explaining spiritual things in words taught by the Spirit."So Doddridge - The word rendered "comparing" συγκρίνοντες sugkrinontes , means properly "to collect, join, mingle, unite together"; then "to separate or distinguish parts of things and unite them into one"; then "to judge of the qualities of objects by carefully separating or distinguishing"; then "to compare for the purpose of judging,"etc. Since it means to compare one thing with another for the purpose of explaining its nature, it comes to signify to "interpret,"to "explain;"and in this sense it is often used by the Septuagint as a translation of the Hebrew word פתר phathar , "to open, unfold, explain."(See Gen 40:8, Gen 40:16, Gen 40:22; Gen 41:12, Gen 41:15); also of פרשׁ paarash , "to explain"; and of the Chaldee peshar , Dan 5:13, Dan 5:17. See also Dan 2:4-7, Dan 2:9,Dan 2:16, Dan 2:24, Dan 2:26, Dan 2:30, Dan 2:36, Dan 2:45; Dan 4:3-4, Dan 4:6,Dan 4:16-17; Dan 5:7-8, Dan 5:13, Dan 5:16, Dan 5:18, Dan 5:20; Dan 7:16, in all which places the noun σύγκρισις sugkrisis , is used in the same sense. In this sense the word is, doubtless, used here, and is to be interpreted in the sense of "explaining, unfolding."There is no reason, either in the word used here, or in the argument of the apostle, why the sense of comparing should be retained.

Spiritual things - πνευματικὰ pneumatika . Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things "spiritual"in opposition to "fleshly;"or "intellectual"in opposition to things pertaining to "matter;"but spiritual as the things referred to were such as were performed, and revealed by the Holy Spirit - his doctrines on the subject of religion under the new dispensation, and his influence on the heart.

With spiritual - πνευματικοῖς pneumatikois . This is an adjective; and may be either masculine or neuter. It is evident, that some noun is understood. That may be either:

(1)    ανθρωποις anthrōpois , "men"- and then it will mean "to spiritual men"- that is, to people who are enlightened or taught by the Spirit and thus many commentators understand it; or,

(2)    It may be λόγοις logois , "words"- and then it may mean, either that the "spiritual things"were explained by "words"and illustrations drawn from the writings of the Old Testament, inspired by the Spirit - as most of the fathers, and many moderns understand it; or that the "things spiritual"were explained by-words which the Holy Spirit then communicated, and which were adapted to the subject - simple, pure, elevated; not gross, not turgid, not distinguished for rhetoric, and not such as the Greeks sought, but such as became the Spirit of God communicating great, sublime, yet simple truths to people.

It will then mean "explaining doctrines that pertain to the Spirit’ s teaching and influence in words that are taught; by the same Spirit, and that are suited to convey in the most intelligible manner those doctrines to men."Here the idea of the Holy Spirit’ s present agency is kept up throughout; the idea that he communicates the doctrine, and the mode of stating it to man - The supposition that λόγοις logois , words, is the word understood here, is favored by the fact that it occurs in the previous part of this verse. And if this be the sense, it means that the words which were used by the apostles were pure, simple, unostentatious, and undistinguished by display - such as became doctrines taught by the Holy Spirit, when communicated in words suggested by the same Spirit.

Barnes: 1Co 2:14

But the natural man - ψυχικὸς , δὲ ἄνθρωπος psuchikos de anthrōpos . The word "natural"here stands opposed evidently to "spiritual."It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God. It refers to unregenerate people; but it has also not merely the idea of their being unregenerate, but that of their being influenced by the animal passions or desires. See the note on 1Co 15:44. The word "sensual"would correctly express the idea. The word is used by the Greek writers to denote that which man has in common with the brutes - to denote that they are under the influence of the senses, or the mere animal nature, in opposition to reason and conscience - Bretschneider. See 1Th 5:23. Here it denotes that they are under the influence of the senses, or the animal nature, in opposition to being influenced by the Spirit of God. Macknight and Doddridge render it: "the animal man."

Whitby understands by it the man who rejects revelation, the man who is under the influence of carnal wisdom. The word occurs but six times in the New Testament; 1Co 15:44, 1Co 15:44, 1Co 15:46; Jam 3:15; Jud 1:19. In 1Co 15:44, 1Co 15:44, 1Co 15:46, it is rendered "natural,"and is applied to the body as it exists before death, in contradistinction from what shall exist after the resurrection - called a spiritual body. In Jam 3:15, it is applied to wisdom: "This wisdom - is earthly, sensual, devilish."In Jud 1:19, it is applied to sensual persons, or those who are governed by the senses in opposition to those who are influenced by the Spirit: "These be they who separate themselves, sensual, having not the Spirit."The word here evidently denotes those who are under the influence of the senses; who are governed by the passions and the animal appetites, and natural desires; and who are uninfluenced by the Spirit of God. And it may be observed that this was the case with the great mass of the pagan world, even including the philosophers.

Receiveth not - οὐ δέχεται ou dechetai , does not "embrace"or "comprehend"them. That is, he rejects them as folly; he does not perceive their beauty, or their wisdom; he despises them. He loves other things better. A man of intemperance does not receive or love the arguments for temperance; a man of licentiousness, the arguments for chastity; a liar, the arguments for truth. So a sensual or worldly man does not receive or love the arguments for religion.

The things of the Spirit of God - The doctrines which are inspired by the Holy Spirit, and the things which pertain to his influence on the heart and life. The things of the Spirit of God here denote all the things which the Holy Spirit produces.

Neither can he know them - Neither can he understand or comprehend them. Perhaps, also, the word "know"here implies also the idea of "loving,"or "approving"of them, as it often does in the Scripture. Thus, to know the Lord often means to love him, to have a full, practical acquaintance with him. When the apostle says that the animal or sensual man cannot know those things, he may have reference to one of two things. Either:

(1)    That those doctrines were not discoverable by human wisdom, or by any skill which the natural man may have, but were to be learned only by revelation. This is the main drift of his argument, and this sense is given by Locke and Whitby. Or,

(2)    He may mean that the sensual the unrenewed man cannot perceive their beauty and their force, even after they are revealed to man, unless the mind is enlightened and inclined by the Spirit of God. This is probably the sense of the passage.

This is the simple affirmation of a fact - that while the man remains sensual and carnal, he cannot perceive the beauty of those doctrines. And this is a simple and well known fact. It is a truth - universal and lamentable - that the sensual man, the worldly man, the proud, haughty, and self-confident man; the man under the influence of his animal appetites - licentious, false, ambitious, and vain - does not perceive any beauty in Christianity. So the intemperate man perceives no beauty in the arguments for temperance; the adulterer, no beauty in the arguments for chastity; the liar, no beauty in the arguments for truth. It is a simple fact, that while he is intemperate, or licentious, or false, he can perceive no beauty in these doctrines.

But this does not prove that he has no natural faculties for perceiving the force and beauty of these arguments; or that he might not apply his mind to their investigation, and be brought to embrace them; or that he might not abandon the love of intoxicating drinks, and sensuality, and falsehood, and be a man of temperance, purity, and truth. He has all the natural faculties which are requisite in the case; and all the inability is his "strong love"of intoxicating drinks, or impurity, or falsehood. So of the sensual sinner. While he thus remains in love with sin, he cannot perceive the beauty of the plan of salvation, or the excellency of the doctrines of religion. He needs just the love of these things, and the hatred of sin. He needs to cherish the influences of the Spirit; to receive what He has taught, and not to reject it through the love of sin; he needs to yield himself to their influences, and then their beauty will be seen.

The passage here proves that while a man is thus sensual, the things of the Spirit will appear to him to be folly; it proves nothing about his ability, or his natural faculty, to see the excellency of these things, and to turn from his sin. It is the affirmation of a simple fact everywhere discernible, that the natural man does not perceive the beauty of these things; that while he remains in that state he cannot; and that if he is ever brought to perceive their beauty, it will be by the influence of the Holy Spirit. Such is his love of sin, that he never will be brought to see their beauty except by the agency of the Holy Spirit. "For wickedness perverts the judgment, and makes people err with respect to practical principles; so that no one can be wise and judicious who is not good."Aristotle, as quoted by Bloomfield.

They are spiritually discerned - That is, they are perceived by the aid of the Holy Spirit enlightening the mind and influencing the heart.

(The expression ψυχικὸς ἄνθρωπος psuchikos anthrōpos ; has given rise to much controversy. Frequent attempts have been made to explain it, merely of the animal or sensual man. If this be the true sense, the doctrine of human depravity, in as far at least as this text may be supposed to bear upon it, is greatly invalidated. The apostle would seem to affirm only, that individuals, addicted to the gross indulgences of sense, are incapable of discerning and appreciating spiritual things. Thus, a large exception would be made in favor of all those who might be styled intellectual and moral persons, living above the inferior appetites, and directing their faculties to the candid investigation of truth. That the phrase, however, is to be explained of the natural or "unregenerate"man, whether distinguished for intellectual refinement, and external regard to morals, or degraded by animal indulgence, will appear evident from an examination of the passage.

The word in dispute comes from ψυχή psuchē , which though it primarily signify the breath or animal life, is by no means confined to that sense, but sometimes embraces the mind or soul "as distinguished both from man’ s body and from his πνεῦμα pneuma , or spirit, breathed into him immediately by God"- See Parkhurst’ s Greek Lexicon. The etymology of the word does not necessarily require us, then, to translate it "sensual."The context therefore alone must determine the matter. Now the "natural man"is there opposed to the spiritual man, the ψυχικὸς psuchikos to the πνευματικὸς pneumatikos , and if the latter be explained of "him who is enlightened by the Holy Spirit"- who is regenerate - the former must be explained of him who is not enlightened by that Spirit, who is still in a state of nature; and will thus embrace a class far more numerous than the merely sensual part of mankind.

Farther; the general scope of the passage demands this view. The Corinthians entertained an excessive fondness for human learning and wisdom. They loved philosophical disquisition and oratorical display, and may therefore have been impatient of the "enticing words"of Paul. To correct their mistaken taste, the apostle asserts and proves the utter insufficiency of human wisdom, either to discover spiritual things, or to appreciate them when discovered. He exclaims "where is the ‘ wise’ ? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?"1Co 1:17, 1Co 1:31. Now it would be strange indeed, if in bringing his argument to a conclusion, he should simply assert, that "sensual"people were incapable of spiritual discernment. So lame and impotent a conclusion is not to be attributed to the apostle. The disputed phrase, therefore, must be understood of all unregenerate persons, however free from gross sin, or eminent in intellectual attainment. Indeed it is the "proud wisdom"of the world, and not its sensuality, that the apostle? throughout has chiefly in view. Add to all this; that the simplicity of the gospel has "in reality"met with more bitter opposition and pointed scorn, from people of worldly wisdom, than from people of the sensual class. Of the former, is it especially true that they have counted the gospel "foolishness"and contemptuously rejected its message.

Of this natural man it is affirmed that he cannot know the things of the Spirit of God. He can know them "speculatively,"and may enlarge on them with great accuracy and beauty, but he cannot know them so as to approve and receive. Allowing the incapacity to be moral, not natural or physical, that is to say, it arises from "disinclination or perversion of will:"still the spiritual perception is affected by the fall, and whether that be directly or indirectly through the will, matters not, "as far as the fact is concerned."It remains the same. The mind of man, when applied to spiritual subjects, does not now have the same discernment that it originally had, and as our author remarks, if it is ever brought to perceive their beauty, it must be by the agency of the Spirit. (See the supplementary note on Rom 8:7.)

Barnes: 1Co 2:15

But he that is spiritual - The man who is enlightened by the Holy Spirit in contradistinction from him who is under the influence of the senses only.

Judgeth - Greek: "Discerns."(margin); the same word as in the previous verse. It means that the spiritual man has a discernment of these truths in regard to which the sensual man was blind and ignorant.

All things - Not absolutely all things; or not that he is omniscient; but that he has a view of those things to which the apostle had reference - that is, to the things which are revealed to man by the Holy Spirit.

Yet he himself is judged - Greek, as in the margin, "is discerned;"that is, his feelings, principles, views, hopes, fears, joys, cannot be fully understood and appreciated by any natural or sensual man. He does not comprehend the principles which actuate him; he does not enter into his joys; he does not sympathize with him in his feelings. This is a matter of simple truth and universal observation. The reason is added in the following verse, that as the Christian is influenced by the Lord and as the natural man does not know him, so he cannot know him who is influenced by him; that is the Christian.

Barnes: 1Co 2:16

For who hath known ... - This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that anyone has ever known the mind of the Lord. The argument of Paul is this, "No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ; who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.

The mind of Christ - The views, feelings, and temper of Christ. We are influenced by his Spirit.

Remarks On 1 Corinthians 2

1. Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1Co 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society it would be proper, it would have been proper in Corinth. Let this thought rebuke those, who, when they preach to a frivilous and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course; and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation, should remember, that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give: seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

2. The purpose of every minister should be like that of Paul, to preach Christ and only him crucified. See the note on 1Co 2:2.

3. If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others to be humble also. We should not, indeed, be afraid of people; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless.

Would I describe a preacher, such an Paul,

Were he on earth, would hear, approve, and own,

Paul should himself direct me. I would trace.

His master-strokes, and draw from his design.

I would express him simple, grave, sincere;

In doctrine uncorrupt; in language plain;

And plain in manner, decent, solemn, chaste,

And natural in gesture: much impress’ d.

Himself, an conscious of his awful charge;

And anxious mainly that the flock he feeds.

May feel it too. Affectionate in look,

And tender in address, as well becomes.

A messenger of grace to guilty men.

Task, B.

Our aim should be to commend our message to every man’ s conscience; and to do it with humility toward God, and deep solicitude; with boldness toward our fellow man - respectfully toward them - but still resolved to tell the truth, 1Co 2:3.

4. The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have made the change on his soul. His hopes, his joys, his peace, his sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings, of his heart - that if left to himself he would never have had them; so he has the fullest demonstration that they are to be traced to a divine source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion?

Can a child doubt whether it loves a parent? Can a husband doubt whether he loves his wife? Can a friend question whether he loves a friend? Or a man whether he loves his country? And can he doubt whether this emotion produces joy? And can a person doubt whether he loves God? Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God, and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who would tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honorable, and evinces the highest qualities and principles of the human mind.

5. Christians are influenced by true wisdom, 1Co 2:6. They are not fools; though they appear to be to their fellow man. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who believes that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die - to be judged - to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is frivilous and thoughtless over the grave and over hell equally foolish and mad? And if there is a God, a heaven, a Saviour, and a hell; if people are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world - while many are destitute of learning, science, and eloquence, they have a wisdom which will survive when all other is vanished away.

6. All the wisdom of this world shall come to nothing, 1Co 2:6. What will be the value of political sagacity, when all governments shall come to an end but the divine government? What will be the value of eloquence, and graceful diction, when we stand at the judgment seat of Christ? What will be the value of science in this world, when all shall be revealed with the clearness of noonday? How low will all human attainments appear in that world, when the light of eternal day shall be shed over all the works of God? How little can human science do to advance the eternal interests of man? And how shall all fade away in the future world of glory - just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

7. God has a purpose in regard to the salvation of people, 1Co 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an "after thought."It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of "the eternal earnest desire and purpose of God."How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favors of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!

8. One great and prominent cause of sin is the fact that people are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1Co 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When people blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are willfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do."For such poor, blinded, deluded mortals, the Saviour prayed; and for such we should all pray. The man that curses God, has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration while his Sin should be HAted - and is a proper subject of prayer.

9. People are often committing the most awful crimes when they are unconscious of it 1Co 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport! But how will it be regarded on the Day of Judgment? A person may revile the Saviour! But how will it appear when he dies? It is a solemn thing to trifle with God and with His laws. A man is safer when he plays on top of a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he makes fun of religion and God! In a world like this, people should be serious and revere God. A single deed, like that of the crucifixion of Christ, may be remembered, when all the circumstances of sport and mockery shall have passed away - remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

10. Christians have views of the beauties of religion, and have consolations arising from these views, which the world does not have, 1Co 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the people of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what people elsewhere have not enjoyed; and they are elevated to privileges which people elsewhere do not possess. On earth, they partake of happiness which the world never can give, and in heaven they shall partake of the fulness of that joy - of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not want to be a Christian?

11. The Holy Spirit is in some sense distinct from the Father. This is implied in his action as an agent - in searching, knowing, etc. 1Co 2:10-11. An attribute; a quality, does not search and know.

12. The Holy Spirit is divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be divine. No created being can have this intelligence, 1Co 2:10-11.

13. Christians are actuated by a different Spirit from the people of this world, 1Co 2:12. They are influenced by a regard to God and His glory. The people of the world are under the influence of pride, avarice, sensuality, ambition, and vain glory.

14. The sinner does not perceive the beauty of the things of religion. To all this beauty, he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the people of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the people of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.

15. The reason of this is, that people love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin - and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinner’ s conversion. There is nothing else; and,

16. We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by Him alone that he sees the beauty of the religion which he loves; it is by His influence alone that he differs from his fellow man. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish His influences! How careful should he be not to grieve Him away!

17. There is a difference between Christians and other people. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the people of this world?

Poole: 1Co 2:11

Look, as it is with a man, no man knoweth his secret thoughts, and counsels, and meanings, save only his own soul that is within him; so it is as to the things of God, until God by his Spirit hath revealed them to men, none knoweth them but the Holy Spirit of God. It is true as it is with man; when he hath by his tongue discovered his mind to others, they know it so far as he hath so delivered it; but there is no man that discovereth all his thoughts and counsels: so God having in his word revealed his will so far as he hath plainly revealed it men may know it; but there are deep things of God, mysteries in Scripture, which, till the Spirit of God hath revealed to men, they know not nor understand; for none knoweth them originally,

but the Spirit of God who is himself God, and searcheth the deep things of God.

Poole: 1Co 2:12

By the spirit of the world some understand the devil, that evil spirit which is in the world, and ruleth those that are worldly, carnal men: others understand a mere human spirit, by which men understand and comprehend mere worldly things. The sense certainly is, we have not a mere worldly instruction and tutoring, we are not taught and instructed from the world; (so the spirit is put for the effects of the spirit of the world); but we are taught and instructed by the Holy Spirit, by which we are taught and

know the things that are freely given to us of God whether they be Divine mysteries, or Divine benefits, both what God hath done for us, and what God hath wrought in us.

Poole: 1Co 2:13

Reason and all practice directeth men to speak and write of subjects in a style and phrase fitted to the matter about which they write or discourse. Our subjects, saith the apostle, were sublime, spiritual subjects; therefore I did not discourse them like an orator, with an excellency of speech or of wisdom, , as 1Co 2:1or with the enticing or persuasive words of man’ s wisdom, ( as he had said, 1Co 2:4 ), nor with words which man’ s wisdom teacheth, ( which is his phrase here), but with words which the Holy Ghost hath taught us, either in holy writ, or by its impressions upon our minds, where they are first formed.

Comparing spiritual things with spiritual fitting spiritual things to spiritual persons who are able to understand them, or fitting spiritual language to spiritual matter, speaking the oracles of God as the oracles of God, 1Pe 4:11 ; not declaiming like an orator, nor arguing philosophically like an Athenian philosopher, but using a familiar, plain, spiritual style, giving you the naked truths of God without any paint or gaudery of phrase.

Poole: 1Co 2:14

There are great disputes here, who is meant by the natural manqucikov anyrwpov . Some think that by the natural man here is meant the carnal man: thus, 1Co 15:44 , the natural body is opposed to the spirtiual body; besides, they say, that in the constant phrase of holy writ, man, who is made up of flesh and spirit, as his essential parts, hath constantly his denomination from one of them, and all men in the world are either carnal or spiritual, and that the Greek word quch signifies that soul and life which is common to all men, from whence all common motions and affections are, and is opposed to the Holy Spirit, which dwells in the souls of them that are sanctified, by which they are led and guided, &c. Thus, say they, the natural man is one who is a servant to his lusts and corruption, under the perfect government of his soul considered merely as natural, all whose motions in that estate of sin and corruption are inordinate. Others think that the apostle here speaks of such as are weak in the faith, little ones, babes in Christ, who had need of milk, not of strong meat, and are natural men in comparison of those more spiritual and perfect. In this sense indeed the apostle, 1Co 3:4 , calleth them carnal. But there is nothing more plain, than that the apostle, under the notion of qucikov anyrwpov (which we translate natural man ) here, understands all such as were not perfect and spiritual, such to whom God hath not by his Spirit revealed the deep things of God, 1Co 2:10 ; such as had only received the spirit of the world, not the spirit of God, by which alone men come to know the things that are freely given them of God, as 1Co 2:12 .

Receiveth not the things of the Spirit of God: all these, though some of them are much better than others, having their minds more cultivated and adorned with worldly knowledge and wisdom, yet do not in their hearts (though they may with their ears) receive, that is, believe, embrace, and close with or approve of, spiritual and Divine mysteries, such doctrines as are purely matters of faith, standing upon a Divine revelation.

For they are foolishness unto him for men of wit and reason count them all foolishness, being neither demonstrable by sense or natural reason.

Neither can he know them, because they are spiritually discerned neither can any man, no otherwise taught and instructed, so comprehend them, as to give a firm and fixed assent to them, or in heart approve them, because they are only to be seen and discerned in a spiritual light, the Holy Spirit of God, which is the Spirit of wisdom and revelation in the knowledge of Christ, enlightening their understandings, that they may know the hope of his calling, and what is the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to them that believe, according to the working of his mighty power, & c., Eph 1:17-19 . Thus the apostle gives a reason of what he had said, 1Co 2:8 , that none of the princes of the world knew the wisdom of God.

Poole: 1Co 2:15

He that is spiritual in this verse, is opposed to the natural man, in the former verse, pneumatikov to qucikov . So that by spiritual here is understood, he that is taught by the Spirit of God, and is by him specially and savingly enlightened.

Judgeth or discerneth

all things that is, of this nature, the mysteries of God, which concern man’ s eternal life and salvation; not that every good Christian hath any such perfect judgment or power of discerning, but according to the measure of illumination which he hath received.

Yet he himself is judged of no man it may as well be translated, of nothing; and the term judged might as well have been translated examined, or searched, as it is in Act 4:9 12:19 17:11 24:8 ; or condemned. The wisdom that is of God is not to be subjected to the wisdom of men, nor to be judged of any man, but only the spiritual man. The truth, which the spiritual man owneth and professeth, dependeth only upon God and his word, and is not subjected to the authority and judgment of men, nor the dictates of human reason: so as the spiritual man, so far forth as he is spiritual, is neither judged by any man nor by any thing. There are some that by he himself understand the Spirit of God; he indeed

is judged of no man nor of any thing; but that seemeth a much more strained sense.

Poole: 1Co 2:16

For who hath known the mind of the Lord, that he may instruct him? This phrase is taken out of Isa 40:13 , and was quoted by our apostle before, Rom 11:34 : the sense of it, as here used, is: For what natural man, that never was taught and enlightened by the Spirit of God, could ever know the secret counsels of God, and the Divine mysteries of man’ s salvation? Nor can any instruct him what to do. It is by some observed, that sumbibasei signifies, by arguments to bring one over to be of his mind, which indeed is a kind of instruction.

But (saith the apostle) we who have the Spirit of God given to us, dwelling and working in us, and instructing us, we have the mind of Christ for the Spirit of Christ, which is our teacher, knoweth his mind, and hath revealed it unto us.

PBC: 1Co 2:12

See Philpot: THE THINGS FREELY GIVEN, AND THE SPIRIT BY WHOM THEY ARE MADE KNOWN

PBC: 1Co 2:14

See PBtop: FAITH & FAITH OF GOD

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

Because man is totally depraved, he does not have the ability to believe. 1Co 2:14 says, " The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, for they are spiritually discerned." The context of 1Co 2:1-16 describes two different types of people, " the natural man" {1Co 2:14} and " he that is spiritual." {1Co 2:15} Because the natural man has no spiritual capacity (" neither can he know them" ), he cannot grasp the spiritual message of the gospel. The spiritual man, on the contrary, has the ability to discern spiritual things. {1Co 2:15} Paul clearly establishes the principle in this passage that a change of nature must precede the ability to receive the gospel. Spiritual life must be given before one can understand the " spiritual thing" which is the gospel.

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Haydock: 1Co 2:11

For what man? As the secrets of man's heart are known only to himself, so the mysteries of the divinity are known only to the Spirit, who is God, and who proceedeth from the Father and the Son. (Theophylactus)

Haydock: 1Co 2:13

Which mysteries and divine truths, we apostles (even when we speak to the more perfect sort of men) deliver not in the learned words of human wisdom, not in the fine languages, studied periods and sentences arranged by the art of rhetoric, but in the doctrine of the Spirit, that is, as the Spirit of God within us teacheth us for the good of those that hear us. ---

Comparing spiritual things with spiritual, that is, treating spiritual things with persons that are more spiritual and more perfect, adapting our discourses to the capacity of those we speak to. Others will have the sense to be: we compare spiritual things with spiritual things, that is, we treat of such matters after a spiritual manner, with proofs and examples out of the revealed Scriptures, &c. (Witham) ---

St. Paul seems in this place to answer an objection that might be brought against him. If, as you say, you are gifted with a knowledge of mysteries, who do you not reveal those mysteries to us? To this he seems to answer, because to spiritual persons, we impart spiritual knowledge. (Calmet)

Haydock: 1Co 2:14-15

But the sensual man, &c. They who are led away by sensual pleasures, do not even perceive or understand spiritual things; they seem foolish to them, and a folly to seek after them; because such things must be spiritually examined, that is, examined by the Spirit of God, which they have not. ---

But the spiritual man judgeth all things, passeth a right judgment, not only of the things of this life, as carnal men can do, but even of spiritual things, which concern his eternal salvation. ---

And he himself is judged by no one, that is, by no one, who is not spiritual, or who is not taught by the Spirit of God, to pass a right judgment: the sense also may be, that he cannot be justly blamed or condemned by any worldly man, who knows not how to judge of such spiritual things. (Witham) ---

The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections: or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man, in the mysteries of religion, takes not human sense for his guide; but submits his judgment to the decisions of the Church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his Church, and to direct her in all things by the Spirit of truth. (Challoner)

Haydock: 1Co 2:16

For who among the sensual men of the world, hath known the mind of the Lord, so as to be able to instruct him, or them, whom he guides by his spirit. ---

But we, whom he has chosen to be his apostles, have the mind of Christ; having been taught and instructed by the Spirit of Christ. Some enthusiasts and fanatics pretend from this passage of St. Paul, that they being led and inspired by the spirit, can be judged by no one in matters of faith and religion. They pervert and wrest the words of St. Paul, as they do also other Scriptures, to their own perdition. (2 Peter iii. 16.) First, because no one knows by his pretended private spirit, that he is truly such a spiritual man, who has the Spirit of God in him: and many have too much reason to know by their sensual carnal lives, that they have it not. Secondly, St. Paul here speaks only of spiritual men in opposition to sensual men, and only says that they who are spiritual, have the spirit of discretion to judge what things are spiritual, and what are not; and that none can judge rightly of these matters, but they who are spiritual, guided by the Spirit. Thirdly, as to controversies about religion, the proper spiritual judge appointed by our Saviour, Christ, are the bishops, whom he has appointed to govern his Church, with an entire submission of every man's private judgment, and private spirit, to the judgment of the Catholic Church, which he has commanded us to hear and obey, with which he has promised to remain to the end of the world, and to direct her in all things by the spirit of truth. (Witham)

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Gill: 1Co 2:11

For what man knoweth the things of a man,.... The thoughts of a man's heart, the conceptions of his mind, the schemes he is drawing there, his designs, purposes, and intentions; these can never be known by another man, no, nor by angels or devils; not by any creature; by none

save the spirit of a man which is in him? which is only conscious to, and can only make known the things that are in him:

even so the things of God knoweth no man, but the Spirit of God; and which, as it proves how secret, hidden, unknown, the mysteries of grace are, until revealed by the Spirit; so it gives full evidence to the deity of the Holy Ghost, and clearly shows he must be God, who is in him, knows the thoughts of his heart, the counsels of his mind, his purposes and decrees, and what is contained in them.

Gill: 1Co 2:12

Now we have received not the spirit of the world,.... Meaning either Satan, the god of the world, the spirit that is in it, and rules over it; or the sinful carnal disposition of the men of the world, which is a spirit of covetousness, uncleanness, pride, malice, and error; or rather the carnal wisdom of the world, which is common to worldly men, lies in the knowledge of worldly things, and is pursued and exercised for worldly advantages:

but the Spirit which is of God; the Holy Ghost, which proceeds from the Father and the Son, is the gift of God to his people, and whom they receive through the doctrine of faith into their hearts, as a spirit of illumination, faith, comfort, adoption, truth, and as a seal and earnest of future glory:

that we might know the things that are freely given to us of God; who has given himself, his Son, and all things freely along with him, as a justifying righteousness, remission of sins, adoption, and eternal life; all which were provided for them in the council and covenant of peace, and made up that grace given unto them freely in Christ before the world began; for there was not only an eternal purpose to bestow these gifts, in the mind of God, and a promise of them in covenant, but a real donation of them to them, as considered in Christ so early: besides, God gave his Son, and Christ gave himself for them before they knew anything of the matter; and therefore must be unknown, until made known by the Spirit of God, who is sent unto them, and into their hearts, for this purpose, to make them known; which he does, by showing all this grace, and by opening and applying the truths of the everlasting Gospel: and this knowledge is not a mere notional one, but spiritual, experimental, and approbational, joined with affection and admiration; and is a knowledge of interest in these things, and which makes both humble and obedient.

Gill: 1Co 2:13

Which things also we speak,.... Namely, the things which have not been seen by the eye, heard by the ear, or understood by the heart of man; the things God has prepared for his people; the deep things of God; the things of God which are only known to the Spirit; the things that are freely given to them of God, and made known to them by the Spirit of God: these things are spoken out, preached, and declared to the sons of men,

not in the words which man's wisdom teacheth; which are learned in the schools of the philosophers, put together by human art, and "in the taught words of human wisdom", as the clause may be rendered; such as are taught and acquired by human learning, so artificially formed in their order and structure as to work upon the affections of men, captivate the mind, and persuade to an assent.

But which the Holy Ghost teacheth; or "in the taught" words "of the Holy Ghost"; in the language of the Scriptures, edited by the Spirit of God; or such as the Holy Spirit taught them, suggested to them, directed them to the use of; for he not only supplied them with matter, but furnished them with words, with proper and spiritual oratory:

comparing spiritual things with spiritual; the things of the Spirit of God, the doctrines of the Gospel, with the spiritual writings of the Old Testament, whereby their truth and harmony are demonstrated; speaking as the oracles of God, and prophesying or preaching according to the analogy of faith; and adapting spiritual words to spiritual truths, clothing them with a language suitable and convenient to them, not foreign and flourishing, but pure, simple, and native; or accommodating and communicating spiritual things, as to matter and form, to spiritual men; which sense the Arabic version favours and confirms, such being only capable of them; and with these there is no need to use the eloquence, oratory, wisdom, and words of men.

Gill: 1Co 2:14

But the natural man,.... Not a babe in Christ, one that is newly born again, for though such have but little knowledge of spiritual things, yet they have a taste, and do relish and desire, and receive the sincere milk of the word, and grow thereby; but an unregenerate man, that has no knowledge at all of such things; not an unregenerate man only, who is openly and notoriously profane, abandoned to sensual lusts and pleasures; though such a man being sensual, and not having the Spirit, must be a natural man; but rather the wise philosopher, the Scribe, the disputer of this world; the rationalist, the man of the highest attainments in nature, in whom reason is wrought up to its highest pitch; the man of the greatest natural parts and abilities, yet without the Spirit and grace of God, mentioned 1Co 1:20 and who all along, both in that chapter and in this, quite down to this passage, is had in view: indeed, every man in a state of nature, who is as he was born, whatever may be the inward furniture of his mind, or his outward conduct of life, is but a natural man, and such an one

receiveth not the things of the Spirit of God: not the things relating to the deity, personality, and perfections of the Holy Spirit, though these the natural man knows not, nor receives; nor the things done by him, particularly the operations of his grace on the souls of men in regeneration, concerning which he says, as Nicodemus did, "how can these things be?" but the truths of the Gospel before spoken of; so called, because they are contained in the Scriptures edited by the Spirit of God, are the deep things of God, which he searches into and reveals; and because they are made known by him, who is given and received for that end and purpose, that the saints might know them; and because they are delivered by the preachers of the Gospel, in words which he teacheth; now these the natural man receives not in the love of them, so as to approve of and like them, truly to believe them, cordially embrace them, and heartily be subject to them, profess and obey them, but on the contrary abhors and rejects them:

for they are foolishness unto him; they are looked upon by him as absurd, and contrary to reason; they do not agree with his taste, he disrelishes and rejects them as things insipid and distasteful; he regards them as the effects of a crazy brain, and the reveries of a distempered head, and are with him the subject of banter and ridicule:

neither can he know them: as a natural man, and whilst he is such, nor by the help and mere light of nature only; his understanding, which is shut unto them, must be opened by a divine power, and a superior spiritual light must be thrown into it; at most he can only know the literal and grammatical sense of them, or only in the theory, notionally and speculatively, not experimentally, spiritually, and savingly:

because they are spiritually discerned; in a spiritual manner, by a spiritual light, and under the influence, and by the assistance of the Spirit of God. There must be a natural visive discerning faculty, suited to the object; as there must be a natural visive faculty to see and discern natural things, so there must be a spiritual one, to see, discern, judge, and approve of spiritual things; and which only a spiritual, and not a natural man has.

Gill: 1Co 2:15

But he that is spiritual,.... Meaning not any particular individual person, not the pope of Rome, as his adherents vainly imagine, whom they fancy to be a supreme and infallible judge in things spiritual, from whose judgment is no appeal, and who himself comes not under the judgment of any; for he is so far from being a spiritual man, or having judgment in spiritual things, that he stands described as the man of sin, the son of perdition, the wicked one, the beast, to whom a mouth is given, speaking great things and blasphemies; but a set of men are here meant, and not such who are only outwardly reformed in their lives and conversations, who are at best but moral, and not spiritual men; nor all that have a form of godliness, an appearance of spirituality; there may be such who may have this, and yet deny the power of it, in which the principle and essence of spirituality lies; nor all such who have spiritual gifts, which may be where there is no spiritual grace; or that have a greater degree of spiritual knowledge than others, or that even have a greater degree of real grace than others; for though these are certainly spiritual men, 1Co 3:1 yet they are not the only ones; others that have less knowledge and grace, are spiritual also, and are comprehended in this character; much less does it design such who have no flesh or sin in them, for there are none without sin in the present state; and if this was essential to a spiritual man, there would be no spiritual man in the world; such are only the saints in heaven, who are without fault before the throne: and after the resurrection will have spiritual bodies, as well as their spirits or souls are now made perfect: but here a spiritual man intends every man that is born of the Spirit; seeing what is born of the Spirit, is Spirit, or spiritual; from whence the regenerate man is denominated spiritual, he is such an one that is quickened by the Spirit of God, and lives spiritually by faith on Christ; he breathes after spiritual things, salvation by Christ, and an interest in him, communion with God, conformity to Christ, pardon of sin, a justifying righteousness, and eternal life: he has spiritual senses, and these in exercise; he has a spiritual sight of things, of himself, and his lost state by nature, and of the person, grace, and things of Christ; he has a spiritual hearing of the Gospel, by which faith comes; he hears so as to live, and he lives so as that he hears the joyful sound with understanding, approbation, and acceptance; he has a spiritual taste of things, of the grace of God, the fruit of Christ, and the truths of the Gospel; and he smells a sweet savour in them; he has a spiritual feeling, he feels the weight and burden of sin, the gracious influences and operations of the Spirit, and handles Christ, the word of life: he talks the spiritual language of Canaan, and his speech betrays him to be a spiritual man; and he walks spiritually by faith on Christ, and in the paths of holiness, righteousness, and truth: he is one that is renewed by the Holy Spirit, in the spirit of his mind; has a new heart, and a new spirit put within him; and is become a new creature in Christ: he has the good work of grace wrought in his soul; and in him grace is the reigning principle; in him the Spirit of God himself dwells, and he is led by him out of himself to Christ, and into all truth, and walks after him, and not after the flesh: his conversation is spiritual and heavenly; he is spiritually minded, he minds not the things of the flesh, but the things of the Spirit; and though there is a great deal of carnality in him, in his thoughts, his words, and actions, yet this is matter of grief to him, and is his daily complaint: and such an one

judgeth all things; or "discerneth all things"; not all things in nature, or which fall within the compass of human knowledge; there are many things he may have no knowledge of, nor judgment in, being for the most part not the wise and prudent, but the foolish things of the world who are spiritual; but things divine and spiritual, the things of the Spirit of God, the doctrines of the Gospel before spoken of; and these not every difficult passage of Scripture, or knotty point of controversy, but the several articles of faith, necessary and essential to salvation; these are plain and easy to him, they stand before him in a clear light; as that salvation is alone by Christ, pardon by his blood, justification by his righteousness, &c. these he has seen and tasted of, and relishes, and can discern things that differ, and approve those which are more excellent; he can distinguish truth from error, and the voice of Christ from the voice of a stranger; and knows when the Gospel is preached, and when not, of which he judges by the word of God and his own experience: not that every spiritual man has a like degree of spiritual knowledge and judgment, but everyone discerns and judges according to the measure of the gift of Christ:

yet he himself is judged of no man; or "discerned of no man": that is, not of any natural man; who is not capable of discerning and judging who and what he is; only a spiritual man can discern and judge of his spiritual light, grace, and state; as the churches of Christ do, when persons are proposed to, them for communion; the other knows him not, but takes him to be a weak, or a wicked man, an hypocrite and a deceiver; and it is a small thing with him to be judged of man's judgment; he cares not what judgment the natural man passes upon him; nor does his faith in things spiritual, stand upon the authority and judgment of men; nor will he submit to it; nor can he be reproved, convinced, and refuted by such a person: for though a thousand sophistic arguments may be used with him which he cannot answer, he has a witness within himself to the truths of the Gospel, which opposes itself, and stands its ground against all objections; as with respect to the impurity of human nature, the impotency of man to anything that is spiritually good of himself, the insufficiency of his righteousness to justify him before God, the proper deity and real excellency of Christ, his blood and righteousness, and the internal work of the Spirit of God on the heart; sooner may a rock be removed out of its place, than a truly spiritual man can be convicted by a natural man of the falsehood of these things, of which he has had an inward experience, as well as is instructed in them by the word of God; nor can he be better taught and instructed by the natural man.

Gill: 1Co 2:16

For who hath known the mind of the Lord,.... The deep counsels of his heart, the scheme of salvation by Jesus Christ, as drawn in his eternal mind, the sense of the Spirit of God in the writings of the Old Testament, the things of the Spirit of God, or the doctrines of grace more clearly revealed under the Gospel dispensation; not any natural man, by the light of truth and strength of reason, has known any of these things. The apostle either cites or alludes to Isa 40:13

that he may instruct him? not the Lord, who needs no instruction from any, nor can any teach and instruct him, nor would any be so bold and insolent as to attempt it nor does the knowledge of the mind of the Lord qualify any for such a work; since if he knows ever so much of it, he cannot know more than the Lord himself: but the spiritual man, whom a natural man, being ignorant of the mind of the Lord, cannot instruct; and so the words give a very proper and sufficient reason why the spiritual man is not discerned, judged, convinced, and instructed by the natural man:

but we have the mind of Christ; the same with "the mind of the Lord" which proves that Christ is the Lord, or Jehovah, and so truly and properly God; and which is to be understood, not only of the apostles and ministers of the Gospel, but of all true believers; and therefore want no instruction, as they can have none from the natural man; though chiefly of the former, whereby they were abundantly qualified for the further instruction even of spiritual men.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 2:13

¹ tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).

NET Notes: 1Co 2:14

¹ tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”

NET Notes: 1Co 2:15

¹ tn Or “evaluates.”

² tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.

NET Notes: 1Co 2:16

¹ sn A quotation from Isa 40:13.

Geneva Bible: 1Co 2:11

^{( 10 )} For what man knoweth the things of a man, save the ^{( l )} spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

^{( 10 )} He sets it forth in comparison, which he spoke by the inspiration of the Sprit. As the power of man's intellect searches out things pertaining to man, so does our mind by the power of the Holy Spirit understand heavenly things.

^{( l )} The mind of man which is endued with the ability to understand and judge.

Geneva Bible: 1Co 2:12

Now we have received, not the ^{( m )} spirit of the world, but the spirit which is of God; ^{( 11 )} that we might ^{( n )} know the things that are freely given to us of God.

^{( m )} The Spirit which we have received does not teach us things of this world, but lifts us up to God, and this verse teaches us the opposite of what the papists teach: what faith is, from where it comes, and from what power it originates.

^{( 11 )} That which he spoke generally, he confines now to those things which God has opened to us of our salvation in Christ: so that no man should separate the Spirit from the preaching of the word and Christ: or should think that those fanciful men are governed by the Spirit of God, who wandering besides the word, thrust upon us their vain imaginations for the secrets of God.

^{( n )} This word "know" is taken here in its proper sense for true knowledge, which the Spirit of God works in us.

Geneva Bible: 1Co 2:13

^{( 12 )} Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; ^{( o )} comparing spiritual things with spiritual.

^{( 12 )} Now he returns to his purpose, and concludes the argument which he began in verse six (1Co 2:6), and it is this: the words must be applied to the matter, and the matter must be set forth with words which are proper and appropriate for it: now this wisdom is spiritual and not from man, and therefore it must be delivered by a spiritual type of teaching, and not by enticing words of man's eloquence, so that the simple, and yet wonderful majesty of the Holy Spirit may appear in it.

^{( o )} Applying the words to the matter, that is, that as we teach spiritual things, so must our type of teaching be spiritual.

Geneva Bible: 1Co 2:14

^{( 13 )} But the ^{( p )} 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 ^{( q )} spiritually discerned.

^{( 13 )} Again he anticipates an offence or stumbling block: how does it come to pass that so few allow these things? This is not to be marvelled at, the apostle says, seeing that men in their natural powers (as they call them) are not endued with that faculty by which spiritual things are discerned (which faculty comes another way) and therefore they consider spiritual wisdom as folly: and it is as if he should say, "It is no marvel that blind men cannot judge of colours, seeing that they lack the light of their eyes, and therefore light is to them as darkness."

^{( p )} The man that has no further light of understanding, than that which he brought with him, even from his mother's womb, as Jude defines it; ( Jude 19).

^{( q )} By the power of the Holy Spirit.

Geneva Bible: 1Co 2:15

^{( 14 )} But he that is spiritual ^{( r )} judgeth all things, yet ^{( 15 )} he himself is judged of ^{( s )} no man.

^{( 14 )} He amplifies the matter by opposites.

^{( r )} Understands and discerns.

^{( 15 )} The wisdom of the flesh, Paul says, determines nothing certainly, no not in its own affairs, much less can it discern strange, that is, spiritual things. But the Spirit of God, with which spiritual men are endued, can by no means be deceived, and therefore be reproved by any man.

^{( s )} Of no man: for when the prophets are judged of the prophets, it is the Spirit that judges, and not the man.

Geneva Bible: 1Co 2:16

^{( 16 )} For who hath known the mind of the Lord, that he may ^{( t )} instruct him? But we have ^{( u )} the mind of Christ.

^{( 16 )} A reason from the former saying: for he is called spiritual, who has learned that by the power of the Spirit, which Christ has taught us. Now if that which we have learned from that Master could be reproved by any man, he must be wiser than God: whereupon it follows that they are not only foolish, but also wicked, who think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than those knew or taught who were undoubtedly endued with God's Spirit.

^{( t )} Lay his head to his, and teach him what he should do.

^{( u )} We are endued with the Spirit of Christ, who opens to us those secrets which by all other means are unsearchable, and also any truth at all.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 2:1-16

1 He declares that his preaching, though it bring not excellency of speech, or of human wisdom, yet consists in the power of God;

6 and so far excels the wisdom of this world, and human sense, that the natural man cannot understand it.

MHCC: 1Co 2:10-16

God has revealed true wisdom to us by his Spirit. Here is a proof of the Divine authority of the Holy Scriptures, 2Pe 1:21. In proof of the Divinity of the Holy Ghost, observe, that he knows all things, and he searches all things, even the deep things of God. No one can know the things of God, but his Holy Spirit, who is one with the Father and the Son, and who makes known Divine mysteries to his church. This is most clear testimony, both to the real Godhead and the distinct person of the Holy Spirit. The apostles were not guided by worldly principles. They had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. These things they declared in plain, simple language, taught by the Holy Spirit, totally different from the affected oratory or enticing words of man's wisdom. The natural man, the wise man of the world, receives not the things of the Spirit of God. The pride of carnal reasoning is really as much opposed to spirituality, as the basest sensuality. The sanctified mind discerns the real beauties of holiness, but the power of discerning and judging about common and natural things is not lost. But the carnal man is a stranger to the principles, and pleasures, and actings of the Divine life. The spiritual man only, is the person to whom God gives the knowledge of his will. How little have any known of the mind of God by natural power! And the apostles were enabled by his Spirit to make known his mind. In the Holy Scriptures, the mind of Christ, and the mind of God in Christ, are fully made known to us. It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit. They experience his sanctifying power in their hearts, and bring forth good fruits in their lives.

Matthew Henry: 1Co 2:6-16

In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (1Co 2:6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (1Co 2:6, 1Co 2:7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see 1Co 2:6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God - what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Col 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe,

I. The rise and origin of it: It was ordained of God, before the world, to our glory, 1Co 2:7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints!

II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (1Co 2:8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Luk 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it.

III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isa 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him - for him that waiteth for him, that waiteth for his mercy, so the Septuagint. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isa 25:9. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, 2Ti 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.

IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, 1Co 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2Pe 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, 1Co 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost: - 1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. " Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (1Co 2:12); not the spirit which is in the wise men of the world (1Co 2:6), nor in the rulers of the world (1Co 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation"- that is, "the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace."Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.

V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, 1Co 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual - one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual - speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.

VI. We have an account how this wisdom is received.

1. The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, 1Co 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jud 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, Joh 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (1Co 1:19, 1Co 1:20), the wise man after the flesh, or according to the flesh (v. 26), one who hath the wisdom of the world, man's wisdom (1Co 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.

2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, 1Co 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Rom 8:6) judgeth all things, or discerneth all things - he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of NO MAN. God's saints are his hidden ones, Psa 83:3. Their life is hid with Christ in God, Col 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man - can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see 1Co 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (1Co 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.

Barclay: 1Co 2:10-16

There are certain very basic things in this passage.

(i) Paul lays down that the only person who can tell us about God is the Spirit of God. He uses a human analogy. There are feelings which are so personal, things which are so private, experiences which are so intimate that no one knows them except a man's own spirit. Paul argues that the same is true of God. There are deep and intimate things in him which only his Spirit knows; and that Spirit is the only person who can lead us into really intimate knowledge of God.

(ii) Even then it is not every man who can understand these things. Paul speaks about interpreting spiritual things to spiritual people. He distinguishes two kinds of men. (a) There are those who are pneumatikoi (4152). Pneuma (4151) is the word for Spirit; and the man who is pneumatikos (4152) is the man who is sensitive to the Spirit and whose life is guided by the Spirit. (b) There is the man who is psuchikos (5591). Psuche (5590) in Greek is often translated soul; but that is not its real meaning. It is the principle of physical life. Everything which is alive has psuche (5590); a dog, a cat, any animal has psuche (5590), but it has not got pneuma (4151). Psuche (5590) is that physical life which a man shares with every living thing; but pneuma (4151) is that which makes a man different from the rest of creation and kin to God.

So in 1Co 2:14Paul speaks of the man who is psuchikos (5591). He is the man who lives as if there was nothing beyond physical life and there were no needs other than material needs, whose values are all physical and material. A man like that cannot understand spiritual things. A man who thinks that nothing is more important than the satisfaction of the sex urge cannot understand the meaning of chastity; a man who ranks the amassing of material things as the supreme end of life cannot understand generosity; and a man who has never a thought beyond this world cannot understand the things of God. To him they look mere foolishness. No man need be like this; but if he stifles "the immortal longings" that are in his soul he may make himself like this so that the Spirit of God will speak and he will not hear.

It is easy to become so involved in the world that there exists nothing beyond it. We must pray to have the mind of Christ, for only when he dwells within us are we safe from the encroaching invasion of the demands of material things.

Constable: 1Co 1:10--7:1

II. Conditions reported to Paul 1:10--6:20

The warm introduction to the epistle (1:1-9) led Paul to give a strong exhortation to unity. In it he expressed his reaction to reports of serious problems in this church that had reached his ears.

"Because Paul primarily, and in seriatim fashion, addresses behavioral issues, it is easy to miss the intensely theological nature of 1 Corinthians. Here Paul's understanding of the gospel and its ethical demands--his theology, if you will--is getting its full workout.

". . . the central issue in 1 Corinthians is salvation in Christ as that manifests itself in the behavior of those "who are being saved." This is what the Corinthians' misguided spirituality is effectively destroying.

"Thus three phenomena must be reckoned with in attempting a theology of this Letter: (1) Behavioral issues ( = ethical concerns) predominate. . . . (2) Even though Paul is clearly after behavioral change, his greater concern is with the theological distortions that have allowed, or perhaps even promoted, their behavior. This alone accounts for the unusual nature of so much of the argumentation. . . . (3) In every case but two (11:2-16; chaps. 12-14), Paul's basic theological appeal for right behavior is the work of Christ in their behalf."¹⁸

Constable: 1Co 1:10--5:1

A. Divisions in the church 1:10-4:21

The first major problem was the divisions that were fragmenting the assembly.

". . . this opening issue is the most crucial in the letter, not because their quarrels' were the most significant error in the church, but because the nature of this particular strife had as its root cause their false theology, which had exchanged the theology of the cross for a false triumphalism that went beyond, or excluded, the cross."¹⁹

Constable: 1Co 2:6-16

3. The Spirit's ministry of revealing God's wisdom 2:6-16

Paul's reference to the Holy Spirit's power (vv. 4-5) led him to elaborate on the Spirit's ministry in enlightening the minds of believers and unbelievers alike. The Corinthians needed to view ministry differently. The key to this change would be the Holy Spirit's illumination of their thinking. People who are pursuing wisdom (sophia) cannot perceive it except as the Holy Spirit enlightens them.

Paul constructed his argument in this section with three contrasts that overlap slightly. The first contrast is between those who receive God's wisdom and those who do not (vv. 6-10a), and the second one is the Spirit of God and the spirit of the world (vv. 10b-13). The third contrast is the "natural" person and the "spiritual" person (vv. 14-16).⁴⁸

"Paul is not here rebuilding what he has just torn down. He is retooling their understanding of the Spirit and spirituality, in order that they might perceive the truth of what he has been arguing to this point.

"While it is true that much of the language of this paragraph is not common to Paul, the explanation of this phenomenon is, as before, to be found in his using their language but filling it with his own content and thus refuting them. The theology, however, is his own, and it differs radically from theirs. . . . Paul's concern throughout is to get the Corinthians to understand who they are--in terms of the cross--and to stop acting as non-Spirit people."⁴⁹

2:6 Even though Paul's preaching of the gospel was simple and clear, there was a depth to his message that he did not want the Corinthians to overlook. Immature Christians cannot understand the real depths of the gospel fully. Later Paul would say the Corinthians were not mature (3:1-3).

Paul could have been using the word "mature" as synonymous with "Christian." He may have selected the word "mature" because the Corinthians apparently loved to apply it to themselves.

"All Christians are mature' in the sense that they have come to terms with the message of the cross, while all others, by definition, have not."⁵⁰

However, Paul later distinguished the natural person, the spiritual person, and the carnal person (2:14-3:4). Consequently by spiritual he may have meant one who has followed God's Spirit for some time, not just one who has His Spirit (cf. Heb. 6:1).

The deep things of God require a type of wisdom that is different from secular wisdom. Presently those who control the climate of public opinion dominate secular wisdom. These rulers are those individuals who set the standard of what people who disregard God's revelation consider as true (cf. 1:20, 26), particularly those who were responsible for Jesus' crucifixion (v. 8). However these people are on the way out because the popular perception of what is true changes and because Christ will end their rule eventually (15:24-25; Col. 2:15).

2:7 The wisdom Paul proclaimed was wisdom that God had not revealed previously. It was not a revelation in addition to the gospel. The message about Christ crucified embodies the wisdom of God. This message was unknown before Christ came. The message of the Cross is a further unfolding of God's plan and purpose beyond what He had revealed and what people had known previously.

Paul expounded on the fact that God had decreed this mystery from before creation in Ephesians 3:2-12. The Ephesian church was more mature and better able to understand this revelation than was the Corinthian congregation.

The end purpose of this new revelation was the saints' ultimate glorification by conformity to the image of God's Son.

2:8 The rulers of this age are probably the intellectual trend-setters Paul mentioned above (v. 7). Those responsible for the death of Christ were members of this group (cf. Acts 3:17-18; 4:25-28). If they had understood the central place that Jesus Christ occupied in God's plan, they would not have crucified Him thus assuring their own doom (cf. Luke 23:34).

"The key [to this section of Paul's argument] is verse 8. The rulers of this age (whether understood as political and religious figures or as apocalyptic powers) demonstrated their ignorance of divine wisdom when they crucified the Lord of glory. The very mention of the crucifixion shows the argument very much in continuity with the preceding section and reminds us that the wisdom of God, which is incomprehensible to the world, is nothing other than the word of the cross (1:23-24)."⁵¹

The phrase "Lord of glory" implies the divine fullness. It also ties in with the saints' glory (v. 7). It is through union with Him that we will experience glory.

2:9 The source of this quotation is evidently Isaiah 64:4 and 65:17. It summarizes Paul's point well. There are many things we can know only by revelation. The more God reveals the more clearly we see that He has designed His plans for humanity for our blessing.

"Paul's thought is that there is no method of apprehension open to man (eyes, ears, or understanding) which can give him any idea of the wonderful things that God has made ready for them that love him (cf. Rom. viii. 28)."⁵²

2:10 The wonderful mysteries God has prepared for those who love Him are not knowable only by a select group of Christians. Any and every believer can understand and appreciated them because the indwelling Holy Spirit can enlighten us. The mystery religions of Greece promised deeper insights and new knowledge to their devotees. However any Christian can apprehend the very best that God has revealed because we all possess the spiritual organ of perception, namely the Holy Spirit. "Searches" (Gr. ereuna) means continually examines.

"Apparently they have thought of spirituality mostly in terms of ecstasy and experience, which has led some of them to deny the physical body, on the one hand, and to a sense of having arrived' (cf. 4:8), on the other. . . .

"They considered Paul's preaching to be milk'; on the contrary, he implies, redemption through the cross comes from the profound depths of God's own wisdom, which his Spirit, given to those who love him, has searched out and revealed to us."⁵³

2:11 It is necessary for someone to be a human being to understand things having to do with human life. Likewise it is necessary for someone to have the indwelling Spirit of God to understand the things of God.

2:12 "We" is emphatic in the Greek text. All believers have received the Holy Spirit (12:13; Rom. 8:9). He helps us understand the mind of God and the things God has given us. This Spirit is vastly different from the spirit (viewpoint) of the world. Unbelievers cannot understand the things of God as believers can because they have no one who can help them perceive these supernatural things.

". . . as a man's own spirit best understands his inner thoughts, so the Spirit of God alone can grasp divine truths (verse 11), and alone can interpret to those within whom he dwells the things that are freely given to us by God' (RV)."⁵⁴

2:13 Paul and the other apostles spoke the truths that the Holy Spirit had helped them understand (cf. vv. 6-7). They did not choose their words because of what people generally regarded as the best ones to persuade. They did not rely on the rhetorical forms that the orators used either. The Holy Spirit guided them in their communication of divine truth as well as in their perception of it. Spiritual thoughts or truths are concepts the Holy Spirit enables us to understand. Spiritual words are those He guides us to use in expressing these thoughts. The Spirit enables us to speak in language appropriate to the message rather than with human wisdom. In short, the Holy Spirit plays an indispensable role both in our understanding and in our communicating God's revelation.

2:14 The natural man is any person who does not possess the Holy Spirit, namely unbelievers.⁵⁵ Every human being is a natural man until he or she trusts Christ and receives the Spirit. Paul called this person a natural (Gr. psychikos) man because he or she is only natural. He has no supernatural Person indwelling him, and his viewpoints and ideas are only what is natural. He cannot accept all that God has revealed because he does not possess the indwelling Spirit of God.

The natural person can, of course, understand the gospel and experience salvation but only because the Holy Spirit illuminates his or her understanding. Paul did not mean that an unbeliever is incapable of understanding Scripture. However an unbeliever rejects and does not accept all that God wants him or her to have. One of these things is eternal life through faith in His Son. It is as though God is speaking in a language that the unbeliever does not understand. He or she needs an interpreter. That is a ministry that only the Holy Spirit can perform.⁵⁶

"It will help us to think clearly about this issue if we recognize that 1 Corinthians 2 is not concerned with the mechanics of how people understand their Bibles generally, or with the quality of a particular scholar's exegesis of some specific Hebrew text. . . . His focus is the fundamental message of the crucified Messiah. And this, he insists, is fundamentally incomprehensible to the mind without the Spirit."⁵⁷

2:15 In contrast to the natural man stands the spiritual (Gr. pneumatikos) man. He or she is a natural man who now has the Holy Spirit dwelling within. Consequently he or she is a different person and has a different outlook.

One of the things the spiritual person is able to do is appraise or make judgments (Gr. anakrino) regarding all things. In other words, the spiritual man looks at everything somewhat differently than the natural man because he has spiritual perception. This affects his values and decisions. For this very reason he is a puzzle to the natural man. The profane person cannot understand holiness, but the holy person can understand the depths of evil. Even carnal fellow believers cannot fully understand the spiritual person. That is all right because the spiritual person's judge is ultimately God, not other people.⁵⁸

This verse is not saying believers are responsible only to God but that the Christian is answerable to God alone ultimately (cf. 4:3-4). Paul recognized the value of church discipline (5:3-8), constructive criticism (11:17-18), and self-judgment (11:31) as having immediate value.

2:16 To summarize his thought Paul again cited Isaiah (40:13; cf. Rom. 11:34). That prophet marveled at the mind of God. Who can fully understand what God understands? Certainly no one can. On the other hand, believers can understand to a much greater degree than unbelievers can because we have the Spirit of God in us. Since we have Him, we have the mind of Christ. That is, we view life to some extent as Jesus did because we understand things from God's perspective at least partially.

In his epistle to the Philippians, Paul urged his readers to adopt the mind of Christ (Phil. 2:5). Even though we have the mind of Christ we need to adopt it and use it to view life as He did. One evidence of Christian maturity is the believer's consistent employment of Christ's attitude and viewpoint in all of life.

In this section (vv. 6-16) Paul elaborated on the subject of the Holy Spirit's ministry of illuminating the believer about what God has revealed. He had previously reminded his readers that he had conducted himself in their midst with this supernatural viewpoint (vv. 1-5).

The basic theological point of tension between Paul and the Corinthians in this epistle was over what it means to be pneumatikos, a Spirit person. Because of their experience of glossolalia (speaking in tongues) they considered themselves to be "as the angels" and in need only of shedding their bodies. The sources of this distorted view were popular philosophy tainted with Hellenistic dualism.⁵⁹ The result was a "spirituality" and "higher wisdom" that had little connection with ethical behavior.⁶⁰

"The concern from here on will be to force them to acknowledge the folly of their wisdom,' which is expressing itself in quarrels and thereby destroying the very church for which Christ died.

"Paul's concern needs to be resurrected throughout the church. The gift of the Spirit does not lead to special status among believers; rather, it leads to special status vis-à-vis the world. But it should do so always in terms of the centrality of the message of our crucified/risen Savior. The Spirit should identify God's people in such a way that their values and worldview are radically different from the wisdom of this age."⁶¹

College: 1Co 2:1-16

1 CORINTHIANS 2

4. Paul's Message Not Based on Eloquence (2:1-5)

¹ When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. ^{a 2} For I resolved to know nothing while I was with you except Jesus Christ and him crucified. ³ I came to you in weakness and fear, and with much trembling. ⁴ My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, ⁵ so that your faith might not rest on men's wisdom, but on God's power.

^a 1 Some manuscripts as I proclaimed to you God's mystery

2:1 When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God.

This is the second time Paul turns to autobiography (cf. 1:14-17) to address the issue at hand. His purpose in this is to put distance between himself and any possible association with the strife at Corinth stemming from human boasting and human wisdom. In addition it allows Paul to remind them of the continuity, at least implicit, between the circumstances of their initial faith and acceptance of Paul and the perspectives which he is now advocating. On a later occasion Paul's detractors would agree with him that his speech was unimpressive (2 Cor 10:9-10; 11:6).

There is much debate about the wording at 2:1 because of the variant readings in the Greek papyri and Greek manuscripts at that location. One body of evidence supports the reading that Paul proclaimed the "mystery" (musthvrion, mystçrion) of God, while another equally important body of evidence supports the reading that Paul proclaimed the "testimony" (martuvrion, martyrion ) of God. Those who favor "mystery of God" point to the use of the term mystery in 2:7, while those favoring "testimony of God" point back to the use of the term testimony in 1:6 and what they believe are the points of discontinuity between 2:1 and 2:7.

2:2 For I resolved to know nothing while I was with you except Jesus Christ and him crucified.

This verse cannot be taken at face value as though it were not part of a well crafted and contextually responsive argument filled with passion and rhetorical devices. The facts of the Gospel traditions (e.g., Mark 8:31), the evidence of the book of Acts (e.g., Acts 13:26-37), the explicit references in the Pauline Corpus (e.g., 1 Thess 1:9-10) to Pauline preaching, and the internal statements of 1 Corinthians regarding the essence of the gospel (15:3-5) all militate against a historical reconstruction which affirms that "Christ crucified" was the simple credo for the ministry of Paul. If the present focus on the ignominious death of the Christ were the simple and quintessential credo for Paul, it is difficult to explain why he withdrew it from his argumentation in the epistle after his treatment of strife and division.

Since the United States forbids, by law, the use of "cruel and unusual punishment" in its treatment of criminals, and since modern Western civilization has little firsthand experience with blood sacrifices, it has been possible for the Western Christian community to combine, perhaps unwittingly, two distinct emphases of the early church regarding the death of Jesus. One emphasis (which pervades Paul's writings) was the vicarious atonement brought about by the shedding of Jesus' blood at the time of his crucifixion. A different emphasis, seen primarily in 1 Corinthians 1-4, is the counter cultureness of the cross due to the shame, brutality, lower classness, and criminality associated with it, particularly in a Roman colony like Corinth.

2:3 I came to you in weakness and fear, and with much trembling.

The phrase rendered "I came to you" in the NIV can also be translated "I was with you." Since 2:1 points clearly to Paul's initial work with the church at Corinth, it seems preferable to understand 2:3 as a reference to his continuing work with them. Not only did Paul have an embarrassing message and an unimpressive delivery of that message when he came to the Roman capital of Achaia, but his 18 months with the Corinthians were also characterized by a less than impressive demeanor. Paul uses three prepositional phrases to describe his time with the Corinthians: (1) in weakness, (2) in fear, and (3) with much trembling. The exact meaning of all three of these is vague, and Fee rightly comments on the impossibility of knowing exactly what Paul had in mind.

Regarding Paul being with the Corinthians in weakness, some interpreters have projected the narrative of Acts onto Paul's possible emotional condition at the time of Acts 18 when he arrived at Corinth. Archibald Robertson and Alfred Plummer, for example, give these comments in suggesting that Paul may have experienced

shyness in venturing unaccompanied into strange surroundings (cf. Acts XVII.15, XVIII. 5), coupled with anxiety as to the tidings which Timothy and Silvanus might bring (cf. II Cor. XI.13. There was also the thought of the appalling wickedness of Corinth, of his poor success at Athens, and of the deadly hostility of the Jews to the infant Church of Thessalonica (Acts XVII.5, 13).

Other writers have viewed this weakness as a reference to some illness, perhaps the enigmatic "thorn in the flesh" of 2 Cor 12:7. While admittedly the reference to the "thorn in the flesh" is surrounded by occurrences of the term weakness(es) (2 Cor 12:5, 9, 10), in my judgment 1 Cor 1-4 is a more logical place to begin the interpretive task of this obscure verse.

In the unified argument of 1:10-4:21 the word weak and its cognates occur four times (1:25, 27; 2:3; 4:10). In each of the other three cases the term is used to reflect the world's negative appraisal of God's work. It is because of the implementation of human standards that God's choice of the crucified Christ appeared as weakness (1:24-25), that God's choice of the low status Corinthian brethren indicated his proclivity for the weak (1:26-27), and that before the watching world the apostles, unlike the high status Christians at Corinth, have a job description characterized by weakness (4:9-10). In light of these facts, 2:3 seems to be Paul's affirmation that the nature of his ministry with the Corinthians fit snugly into the pattern of God's modus operandi , namely God's exercise of his sovereign power in spite of the surrounding culture's disdain and ridicule of his ways.

The terms fear and trembling, unfortunately separated by the NIV translation, belong together. Based upon the meaning of these two words in Phil 2:12 and Eph 6:5, Paul is pointing in 2:3 to his deeply rooted sense of responsibility and wholeheartedness, as well as the awesomeness of the task given him.

2:4a My message and my preaching were not with wise and persuasive words,

Paul's twofold concern with the idea of his message (lovgo", logos ) and his preaching (khvrugma, kçrygma) continues a distinction already highlighted in his argumentation. The Apostle had already argued for the cruciform nature of both the content of his message and the related issue of how it was communicated. Here Paul asserts that neither the content nor the style of the communication of his gospel had caved in to culturally accepted paradigms of persuasion.

Paul attacks in this verse (anticipating the wisdom of men in 2:5) persuasion based upon human wisdom. Anyone familiar with the use of logic in Paul's own letters as well as the Lukan summary of Pauline preaching in Acts realizes that all of the extant testimony indicates that Paul was not opposed to human reasoning and logical thinking. Paul's theology and training as a Jew would have included an appreciation of the wisdom literature in Scripture, and he himself acknowledges the importance of wisdom in the individual and corporate lives of believers (cf. 1 Cor 12:8; Rom 11:33; Eph 1:8, 17; 3:10; Col 1:9, 28, 2:3; 4:5). Rather, Paul's concern is with believers being persuaded by a style and type of wisdom which does not originate with God.

2:4b but with a demonstration of the Spirit's power,

The cogency of Paul's message and preaching is manifested by the Spirit and God's power. Paul's thrust is to contrast the impotence of human wisdom to persuade people to embrace a crucified Christ with divine power which proves the veracity of the testimony of God proclaimed in the message and preaching of Paul.

1 Cor 2:4b bristles with grammatical, exegetical, and theological issues. In the matter of grammar one must wrestle with what to do with the two words, both in the dative case, Spirit and power. This is the first occurrence of the term Spirit or its cognates in 1 Corinthians, but it is a term which beginning at 2:4b is going to play an important role in the argument(s) of 2:6-3:4. The term power was first introduced at 1:18 and seems to have a conceptual life of its own. Since both of these concepts of Spirit(ual) and power have distinct functions to play in carrying the weight of Paul's argumentation in 1:10-4:21, it seems unwise to follow the NIV wording which blurs the Pauline phrasing when it reads "with a demonstration of the Spirit's power."

To be sure, all the exegetical questions about the phrases "in the Spirit" and "in power" at 2:4b cannot be fully settled in this space. It is important, nevertheless, to note what Paul does and does not say. Paul writes here, as he does in other places such as 1 Thess 1:5, that his apostolic proclamation of the gospel was attended by the working of God's Spirit and God's power. The two-pronged question this text leaves us with is, "Is Paul referring to the reception of the Holy Spirit at conversion" and "Does Paul refer to miracles with the term power?"

For the reasons listed below, it seems to me that Paul is referring to the work of the Spirit in the conversion of the Corinthians and not to conversions "probably evidenced by spiritual gifts, especially tongues" or conversions which "would automatically have recalled the visible evidences of the Spirit's presence."

(1) There is no textual evidence in Acts in general or in Acts 18:1-18 in particular about Paul's mission that closely associates conversion with accompanying evidence of spiritual gifts, especially tongues.

(2) There is no cogent textual evidence that necessarily equates the working of the Spirit in Christians with miracles. There are Pauline texts which portray the giving of the Spirit to Christians and the working of the Spirit in Christians as an activity distinct from God performing miracles in their lives (Gal 3:5; Rom 15:15-19). Accordingly one must exercise caution when attempting to correlate the two separate activities of God, namely God performing miracles and God providing the Spirit to people.

(3) While all of the Corinthian believers had equally imbibed one Spirit and been immersed in one Spirit, not all of them spoke in tongues, or ever probably spoke in tongues (12:13,30).

(4) While the doctrine of the working of the power of God as seen in the arguments of 1:10-4:21 would include spiritual experiences of the saved (1:18,24; 4:20), this is quite different from Fee's statement that the proof of Paul's Gospel was in the accompanying visible evidence of the Spirit's power.

2:5 so that your faith might not rest on men's wisdom, but on God's power.

In this verse Paul completes the sentence started in 2:4 by giving a purpose clause (i{na, hina ) in 2:5. As the Corinthian recipients had learned by Paul's frequent use of purpose clauses ( hina ) in 1:18-2:5, the Apostle did not intend to leave the impression that God's choices were capricious. Not only were God's choices methodical, they were intended, according to the argument of 2:5, to establish and secure the Corinthian's faith in God's power rather than the thoughts, values, and wisdom of mankind. The function of this point in the larger context is to underscore the solidarity of Paul's message and preaching with a faith in Christ crucified as the power of God. This meant contextually a repudiation of the enticements of cultural sophistries and the attendant boasting and pride that engendered party strife.

C. WISDOM AND SPIRITUAL MATURITY (2:6-3:4)

1. God's Secret Wisdom (2:6-9)

⁶ We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing. ⁷ No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. ⁸ None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. ⁹ However, as it is written:

"No eye has seen,

no ear has heard,

no mind has conceived

what God has prepared for those who love him" ^a -

^a 9 Isaiah 64:4

2:6 We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing.

This verse introduces a large block of thought which runs from 2:6-3:4. The understanding of this subunit is important since one's decision whether 2:6-3:4 forms one unit of thought or whether 2:6-16 forms one unit, with 3:1-4 functioning as a transition to a second unit of thought in 3:5-17, may well impact one's exegetical conclusions.

The vocabulary and imagery of 2:6-3:4 refer to historically controversial issues such as mature Christians and baby Christians; the spiritual, natural, and fleshly man; spiritual revelation and the deep things of God; and the rulers of this age. Fee rightly observed that these verses have "endured a most unfortunate history of application in the church."

This section has seemed to some scholars to be a digression by Paul from his central concerns. There are others who never label it a digression, but, based upon the variety of doctrines they isolate in these verses, must either regard it as a doctrinal potpourri or are unconvinced that Paul's thought here is coherent.

It is clear that Paul believes that he is still focused on the same concern that he raised in 1:10ff. The presence in 3:4 of the slogans of strife and party loyalty found already at 1:12 seems to establish this beyond question. It follows then that the apostle will be attempting to address the same concerns he had in chapter 1, though of course with additional terms and images.

Even though 2:5 contained the pejorative idea of wisdom with its expression "men's wisdom," in 2:6 Paul reverts to a positive sense of wisdom which was used earlier at 1:21, 24, 30. The prepositional phrase "among the mature" has evoked varied, heated, and sometimes confused responses from later interpreters of Paul. One recent writer, for example, responded by stating, "First, New Testament writers present no evidence that distinguishes between two types of Christians: mature and immature, spiritual and natural, superior and inferior." While few, if any, would try to find New Testament evidence for a doctrine of superior and inferior Christians, we cannot so quickly dismiss the possibility of a Pauline teaching about mature and immature Christians, since Paul himself introduces the word "mature" (tevleio", teleios ).

In an era of church life characterized by the ascendency of the "judge not" verse and equally afflicted with a severe case of spiritual entitlements syndrome, it is hard for some to conceive of the apostle Paul as judging, labeling and evaluating fellow Christians. The best approach is to seek an answer in Paul's own practices and recorded attitudes.

The Apostle apparently had no reservations in labeling believers with discriminating and value-laden terms such as: weak and strong Christians, spiritual and transgressing Christians, Christians with and without God's approval, legitimate Christians and bastard Christians, brethren and false brethren, mature and immature Christians, and carnal Christians and spiritual Christians. Admittedly the categorization of individuals among the people of God has been abused, but it is difficult to imagine a historical reading of Scripture that could totally miss this phenomenon since it is so prevalent in the Old Testament (e.g., Isa 1), the Gospels (e.g., Matt 23), and the remainder of the non-Pauline portions of the New Testament (e.g., Rev 1-3).

Paul's wisdom is neither derived from nor compatible with the mores and cultural values dominant in Roman Corinth. Paul is not, of course, revealing an obscurantist attitude or latent convictions about the need for believers to withdraw from Corinthian society. The Apostle will clarify this point in 5:9-10 and make clear that he does not want to be interpreted as fostering the concept of an insular Christian community.

In the context of 1:10-4:21, Paul is disavowing only those cultural perspectives that have engendered strife, promoted community fragmentation, and brought about disharmony in the church of God at Corinth. It is no coincidence that when Paul reverts to a positive use of the term wisdom, that he contrasts it with the worldview of a Roman colony. Notwithstanding Paul's own Roman citizenship, the rhetorical and doctrinal function of Christ crucified in 1 Corinthians requires him to juxtapose God's wisdom in the cross with the blind and inexcusable ignorance of State authorities, the rulers of this age. The strategy behind this juxtaposition is to show the Corinthians that they, by implication, hold a wisdom similar to those who crucified Christ.

It would be only natural for some of the Corinthian believers, particularly high status ones, to have been seduced into a party loyalty mindset by the mores of their workplace. It may well have been the same believers who saw no conflict of interest or spiritual problem with imposing the Roman court system on the issue of grievances among believers (cf. 6:1-8).

2:7 No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began.

In stark contrast (ajllav, alla ) to the ephemeral nature of the civic and political establishment, God's wisdom given through Paul was predestined before time began. This secret wisdom was not manifested in esoteric formulae or arcane philosophical speculation as one might find in pagan mystery cults or philosophic speculation. For the apostle Paul, God's secret wisdom was made known in the public execution of an ostensibly seditious Jewish teacher by the Roman occupation forces in Palestine at the behest of Jewish leaders. In harmony with texts such as Acts 2:23; 4:27-28 and Eph 3:7-11, Paul tells the Corinthians that this action leading to Jesus' execution was predestined by God. While it is well known that Paul's theological perspectives were profoundly influenced by his doctrine of the last things, his eschatology, it is noteworthy in 2:7 that his doctrine of first things is also prominent. That is, to fully appreciate Paul's own perspective in 1 Corinthians, the interpreter needs to dwell not only on Paul's doctrine of God's activity at the ends of the ages (e.g., 10:11), but also God's activity before the outset of the ages.

By his use of the pregnant eschatological term "glory" (dovxa, doxa ) (cf. 1 Cor 15:43; 2 Cor 4:16-5:10; Rom 8:18-30), Paul reveals to the Corinthians the importance of both first things and final things, the Alpha and the Omega, in his message of the cross.

2:8 None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.

The Apostle's castigation of Roman rulers, and perhaps other rulers under Roman sway, needs to be understood in the rhetorical and argumentative setting of 2:6-3:4. Keeping in mind, as Fee so persuasively argues, that these rulers are human individuals and not spiritual or demonic rulers, one should not over generalize Paul's statement about "none of the rulers of this age." The life and execution of Jesus (as Corinthian believers would have known) took place within the administrative sphere of only a handful of the hundreds of Roman rulers and administrators who were in office during the early Julio-Claudian period. In 2:8 Paul makes it clear that he is only discussing those who, in some way, participated in the public execution of God's Christ and thereby manifested their human wisdom. Accordingly, one should not go down the interpretive path of S. Kistemaker when he concluded, "The Jewish and Gentile leaders who crucified Jesus are representative of all the rulers of the world. Whoever ignores the cause of Christ takes his place with the rulers who put Jesus to death."

In 2:8 Paul inextricably links, it seems, the possession of God's wisdom with the acceptance of Christ. In 2:8b Paul uses a Greek construction known as a contrary-to-fact conditional sentence. The emphasis and purpose of this type of conditional sentence is to say "Had they only known (but they clearly didn't), they would not have crucified Christ."

As the original readers begin to digest Paul's point in 2:6-8, it is clear that they are being given a choice of self-determination. They can either align themselves with the Pauline message of Christ crucified as the wisdom of God (and the implications of that for their factious boasting and pride) or they can reject Paul's message and ipso facto embrace the wisdom of the current age that led to the rejection of the Lord of glory (and which continues to produce community fragmentation in the Corinthian congregation).

2:9 However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him" -

The apostle Paul here brings forward a quotation to undergird his preceding ideas. Even though it is not clear which portion of Scripture Paul cites, the wording "as it is written" can hardly be anything other than a formulaic introduction to a Scripture quotation (cf. Rom 15:9). The apostle's Scripture quotation appears to be primarily a combination of material from the Greek text of Isa 64:4 and 65:16 rather than a quotation from the lost Apocalypse of Elijah , a view first proposed by Origen but later refuted by Jerome.

The wording of the quotation in Greek makes Paul's ideas relatively obvious, but regrettably the wording of the NIV obscures Paul's ideas and in one instance "misses the point altogether." The intent of the citation is to highlight the radical dichotomy between the world's inability to grasp God's revelation and the church's privilege of receiving it. On the one hand Paul lists how the world forms its opinions: eyes, ears, mind. In Paul's phrase, "the mind (kardiva, kardia ) of man," the term man (omitted by the NIV), is meant to be understood pejoratively, as it also is in 1:25; 2:5; 3:3,4,21; 4:1.

The dominant epistemology of urban Roman culture cannot grasp, according to Paul, the very things that God has prepared for those who love him.

2. The Teaching of the Spirit (2:10-16)

¹⁰ but God has revealed it to us by his Spirit.

The Spirit searches all things, even the deep things of God. ¹¹ For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God. ¹² We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. ¹³ This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words. ^{a 14} The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. ¹⁵ The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment:

¹⁶ "For who has known the mind of the Lord

that he may instruct him?" ^b

But we have the mind of Christ.

^a 13 Or Spirit, interpreting spiritual truths to spiritual men ^b 16 Isaiah 40:13

2:10 but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God.

If 2:9 is written to scripturally document the dichotomy mentioned in 2:6-8, then 2:10a is given to introduce the dichotomy in the epistemologies between those who receive the word of the cross and those who do not. As we begin this section, it is important to make three comments, one historical and two exegetical, about this and the following verses.

(1) Some interpreters have understood these verses in such a way that they become the basis for condemnations and harangues against secular culture in ancient Corinth. Since it is sometimes necessary to state the obvious, we must point out that Roman Corinth was not secular. In fact, a majority of the problems Paul had to address in 1 Corinthians can only be explained by looking to the religiosity of the city.

(2) These verses have often played a central role in theologies of conversion and evangelism. Since the purpose of this section is fundamentally to redirect the thinking and behavior of members of the church of God at Corinth, Paul's teaching here is more germane to how the Spirit should be working in their lives than how it works in the process of evangelism and conversion.

(3) Commentators must wrestle with the issue in the verses of whom Paul includes in his use of the first person plural verbs and pronouns. One view is that the pronoun "we" includes only Paul and the apostles. Thus, this section is viewed as an apology for Paul's apostolic authority based on the teaching about the revelation and mind of Christ that he and the other Apostles have. In some camps of thought 2:13 is interpreted as supporting a very literalistic view of the inspiration of the words of the Apostles. Others view these verses as applying equally to all (mature) Christians. A third view, which seems the best interpretation of the evidence, regards the plural pronouns as references to the Corinthian readership (2:10, 12, 16) while the few occurrences of the Greek word lalevw (lalço) (2:6, 7, 13 - "we speak"; 3:1 - "address") point to Paul's more distinctive work as an apostle. One of the strengths of this third view is that it preserves the significance of 2:10ff for the Corinthian readership while also allowing Paul to begin to formulate an apology for this authority against judgmental detractors (see notes on 2:15).

Paul's doctrinal system as well as his personal piety were, in light of later ecclesiastical developments, astonishingly theocentric. God the Father was at the center of Paul's faith and preaching and vv. 2:6-3:4 is no exception. Notwithstanding the treatment of this section in modern piety, Paul's treatment of the Spirit in this section is primarily on the Spirit as the means or agent by which God gives revelation. The Spirit accomplishes this since (gavr, gar ) it knows the deep things of God. In light of the use of deep/depth imagery in Rev 2:24 (deep things of Satan) and Rom 11:33 (the depth of the riches, wisdom, and knowledge of God), Paul here teaches that the Spirit has full knowledge of God.

2:11 For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.

Paul offers here an illustration, some would call it a proof, to show how the Spirit is the means through which (2:10) God is accessible. Paul sets forth an illustration of the working of the human spirit that all would agree upon and then transfers ("in the same way") the point of the illustration to the divine sphere. The force of this illustration within the contextual argument rests squarely upon Paul's use of the same word spirit (pneu'ma, pneuma ) in both the human and divine side of the illustration. Just as the human spirit serves as the window into a person's inner thoughts, convictions and values, so God's Spirit, and only God's Spirit, serves as a window into the deep and inner thoughts of God.

2:12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.

Having illustrated how God's Spirit alone knows the thoughts of God, Paul then declares that the Corinthian believers themselves have received this same Spirit from God. By this argument Paul is able to maintain both the otherness of God from the point of view of epistemology, while at the same time affirming that believers can understand what God has freely given us.

In 2:11-12 Paul uses the Greek word pneuma (= spirit) three times, each time with the Greek article tov ( to ). In 2:11 it referred to a man's spirit, while in 2:12 it refers both to God's Spirit and to the convictions and ethos of the contemporary fallen culture (= wisdom of the world, 1:20). This is but one of many instances in this letter where it is clear that the particular meaning of the word "spirit" cannot be determined merely by the criterion of the presence or absence of the Greek article.

Paul has reminded the recipients that what they received (at conversion from God) was not the prevailing worldview but access to God's wisdom. With ideas which sound quite similar to Eph 1:17-19, Paul states that the purpose of this divine revelation was to facilitate the believer's understanding of "what God has freely given" to the believer. With this wording, Paul is making a direct connection with the last part of 2:9 where he mentioned the things which God had prepared for believers.

2:13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words.

The apostle is slowly but inexorably beginning to engage the topic of his defense against detractors. In a two-pronged approach Paul uses the material in 2:13 to enhance his apostolic authority. It may not be as clear in the NIV as in Paul's Greek that the antecedent of "this is what we speak" is the closing idea of 2:12. With this grammatical connection in mind, we see that Paul is correlating the things he speaks (2:13a) with the God-given pneumatic understanding of "what God has freely given us" (2:12b). The Apostle's strategy at this juncture is to make a correlation that begins to solidify the authority of his teaching. To disagree with Paul's instruction would clearly set one in opposition to the Spirit of God, an understanding clearly stated elsewhere in this epistle (e.g., 14:37-38).

The second prong of Paul's defensive strategy reflected in this verse is his explicit importation of the dichotomy "human wisdom against spiritual wisdom" into the issue of his own effort to correct the problem of party factions. This Pauline strategy was implicit from the outset. Paul's claim in 2:13 is clearly no longer a description of when he came to Corinth (2:1-5). The apostle now writes about the present time, as he has from 2:6ff, a time when "words taught by the Spirit" are directed to the church and not the outsider in Roman Corinth.

2:14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.

Since Paul is the agent through whom the Spirit of God speaks, the only explanation for Corinthian resistance to his apostolic teaching in this section is that these detractors are natural men (yucikoÉ" a[nqrwpo", psychikos anthrôpos), men seemingly without the Spirit. To the degree that those who foster community faction follow the guiding light of Corinthian mores and cultural values, the admonitions and judgments of Paul will appear foolish (mwriva aujtw/', môria autô).

There is an inevitability about the rejection of Paul's ideas by those without the Spirit. Paul writes that these types of people are unable to understand because (o{ti, hoti ) they lack the essential ability provided by the Spirit. Some of the apostle's Christian readership at Corinth are manifesting this problem to such an extent that he cannot address them as though they had the Spirit (esp. 3:1-3). Since he is dealing with a problem of carnality among the saints in this Roman city, it is misleading to suppose, as Kistemaker does, that the apostle is talking contextually about the "agnostic or atheist."

2:15 The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment:

To follow Paul's point as closely as possible, the reader needs to be aware that the same Greek verb ajnakrivnw (anakrinô) lies behind the translation "discerned" (2:14), "makes judgments" (2:15), and "subject to any man's judgments" (2:15). In the polemical rhetorical setting of chapters 1-4, Paul is teaching that he (and others) has the essential characteristic required for spiritual discernment (2:10,12, 13). Consequently, he is enabled to make judgments about all things (pavnta, panta ).

It is especially important not to remove 2:15b from its rhetorical context and exchange it into a broad generalization. Paul is obviously not teaching here that Spirit-filled people are granted some permanent immunity from the need for either self-examination or evaluation by fellow believers. Contextually he is asserting that the spiritual believer (pneumatikov", pneumatikos ) is not subject to the perspectives and judgments of the ill-equipped fellow believer who operates from the sphere of the natural ( psychikos ) and fleshly (sarkikov", sarkikos ) individual (3:1-3). The term "any man's" in 2:15 should be read and interpreted in the light of the historical and contextual issues of this subsection of 1 Corinthians. When this is done, it seems unlikely that Paul is teaching that "the believer cannot be judged by the unbelievers."

2:16 "For who has known the mind of the Lord that he may instruct him?" But we have the mind of Christ.

In this verse the apostle brings his immediate thoughts to a conclusion. This conclusion is based upon the correlation of the spiritual condition of Paul and a citation of Scripture (Isa 40:13, LXX ; cf. Rom 11:34). The verbal link between the Scripture text from Isaiah and Paul's observation is the term "mind" (nou'", nous ). The thrust of his argument here is to buttress the assertion of 2:15.

The reasons Paul's detractors cannot successfully scrutinize him and find fault is that, according to Scripture, the mind of the Lord (nou'n kurivou, noun kyriou ) is in no need of examination and improvement, and Paul asserts that he indeed has the mind of Christ (nou'n Cristou', noun Christou ). This, then, demonstrates why he and others who are spiritual cannot be subject to the human judgment of his detractors.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 2:11

For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God .

McGarvey: 1Co 2:12

But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God . [As a man alone knows himself, so God alone knows himself. As the thoughts and intentions of a man are best known by his own spirit, so also are the divine counsels of God best known by the Spirit of God. If a man's knowledge of himself surpasses that of his neighbor who knows him well, much more must the revelation of the unseen God by his Spirit far surpass all the speculations of mankind with regard to him. But this revelation of God the apostles enjoyed, through the Spirit of God, who guided them into all truth (Joh 16:13). How superior, then, was their knowledge to that of worldly philosophy, even if it embraced the collective knowledge of all men.]

McGarvey: 1Co 2:13

Which things also we speak, not in words which man's wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words . [Here again we have a clear claim to inspiration, and not only so, but verbal inspiration. Paul did not reason after the manner of worldly philosophers, but imparted his truth under the guidance of the Spirit, who taught him the words to use, so that he taught spiritual truths with spiritual words, a fitting combination. The leaders of our current Reformation did well in conforming to this rule, by seeking to express Bible thoughts in Bible language. To Paul the terms and phrases of theology would have been as distasteful as those of philosophy, because equally man-made and unspiritual.]

McGarvey: 1Co 2:14

Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged . [As sound is perceived by the ear, and not by the eye, so the spirit of man perceives spiritual things which can not be comprehended by his psychic nature. But a man who has lived on the low psychic plane -- a carnal, sensuous victim to bodily appetites -- has, by neglect, let his spiritual faculties become so torpid, and by sin so deadened them, that the spiritual things of God become as foolishness to him, despite their worthiness -- 1Ti 1:15]

McGarvey: 1Co 2:15

But he that is spiritual judgeth all things, and he himself is judged of no man .

McGarvey: 1Co 2:16

For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ [A spiritual man, helped by the indwelling Spirit of God, is enabled to judge of things divine, and much more of things human. But he himself can not be judged of carnal men, because they have no knowledge of those things by which they should weigh or estimate him. Could a man know God so as to instruct him? Surely not. No more, then, could a man counsel, judge or instruct a man who, by the inspiring power of the Spirit, thinks the thoughts and has the mind of Christ. Jesus revealed his mind to the apostles (Joh 15:15), and also to Paul as one of them -- Gal 1:11-12]

Lapide: 1Co 2:1-16

CHAPTER II.

SYNOPSIS OF THE CHAPTER

He proceeds to exalt the spiritual wisdom of Christ above all natural and animal wisdom. Therefore he says:—

i. That he knew and preached nothing but Christ crucified; and that not with enticing words of man's wisdom, but in demonstration of the Spirit and of power.

ii. Nevertheless in ver. 5 he says that he speaks wisdom among them that are perfect, wisdom hidden from the world, which eye hath not seen nor ear heard, but which the Spirit of God alone has revealed.

iii. He shows in ver. 14 that the natural man does not perceive the things which are of God, but the spiritual man perceives and judges all things.

Ver. 1.— And I, brethren, when I came to you, came not with excellency of speech or of wisdom. The Apostle here descends from the general to the particular. In other words: I said in the preceding chapter that God in preaching the Gospel willed not to use the wisdom of the wise in this world, but rejected it and scorned it, but willed by the foolishness of preaching to save them that believe; and therefore He chose not many noble or wise to spread the Gospel, but the low-born and untaught Apostles. From this I infer and say " And I " i.e., and so I as one of the number of the Apostles, who, according to the election and will of God, did not use eloquence and worldly wisdom, was unwilling to use those means, and I came to you not in excellency but in simplicity of speech and wisdom.

Ver. 2.— For I determined not to know anything among you save Jesus Christ and Him crucified. Mark the word determined: it is as if he said, I did not think of, I did not value any knowledge save that which is of Jesus crucified, our Saviour, and, therefore, I so bore myself among you, as if I knew nothing of human wisdom, although I have much acquaintance with it, for on other occasions I can quote the Greek poets; but with you I kept it back, that like the others I might merely preach with all simplicity Christ crucified. Not that I did not preach the other mysteries of the faith, but I especially taught you and impressed on you that we must glory in the Cross of Christ only, and hope from it for our righteousness and salvation, and, as Anselm says, must imitate the cross and crucify our vices. For in Christ crucified it is easy to see, besides other things, that Christ chose and embraced these three, viz., utmost pain, the greatest poverty or nakedness, and the lowest depths of shame. Christ by His pains crucified and taught us to crucify the lust of the flesh; by His poverty He crucified the lust of the eyes or avarice; and by His shame He crucified the pride of life. These are the three heads of the world's sin, and the sources of all sins. (See 1 S. John ii. 16, and what was said about the Cross in c. i. 23).

Ver. 3.— And I was with you in weakness : that is, in anxieties, tribulation, and persecution; and in fear and much trembling, because of the hostility of the persecuting Jews and Gentiles.  S. Chrysostom and Anselm remark that the Apostle in his Second Epistle (xi. 30 and xii. 5, 9, 10), and elsewhere, gives the name of weakness to the anxiety he suffered from dangers, plots, exile, daily terrors, calumnies, and hatreds. And also, that Paul suffered great anxieties and persecutions at Corinth, is evident in that he needed to be strengthened against them by Christ in a vision (Acts xviii. 9). Moreover, shortly afterwards the Jews there stirred up a tumult against Paul, and dragged him to the judgment–seat of Gallio, the deputy of Achaia, and publicly beat Sosthenes, the chief ruler of the synagogue, before him.

Ver. 4.— And my speech and my preaching was not with enticing words of man's wisdom,, but in demonstration of the Spirit and of power. Speech (λόγος ) denotes his private and familiar conversation as contrasted with his public preaching.  S. Thomas and the Glossa distinguished the two words in this way; so does Seneca, who, in Ep. 38, says: " Conversation, because it makes an impression on the mind by little and little, is of immense force. Speeches prepared and delivered to a large assembly have more vehemence but less familiarity." S. Paul's conversation, then, as well as his preaching, was not with enticing words ( i.e., apt to persuade) of man's wisdom. In such the orators and philosophers at Corinth surpassed Paul. Paul, however, had to make the Corinthians believe a new philosophy by a new mode of speech and action, and in this he excelled all orators and philosophers, viz., in demonstration of the Spirit and of power. So Sulpicius testifies that S. Martin once said that "the kingdom is not founded on eloquence but on faith." S, Augustine, too, in his Sermon 1, about those coming to grace, says: " We do not try to persuade you with thundering words and flowery phrases, nor by any rhetorical skill, nor by eloquence darkened by set speeches such as the world uses, but we preach Christ crucified." And in lib. ii. c. ii., against Felicianus, he says: " I will never rely on wisdom of words, lest the Cross of Christ be shorn of its power; but I am content to rely on the authority of the Scriptures, and I am more anxious to obey simplicity than presumption."

This, then, was the demonstration of the Apostles, viz., to show (1.) burning zeal and a spirit giving forth wisdom and revealing secrets, not human but Divine, so that the hearers might perceive plainly that the Holy Spirit was speaking by their mouth; (2.) great powers, that is prodigies and miracles. Therefore Origen ( lib. i. contra Celsum ) says: " Our mode of teaching has its own proper demonstration, which is more Divine than that of the Greeks, and which is called by the Apostle, 'the demonstration of the Spirit and of power.' The Spirit lends faith to those things which are said about Christ in the Prophets; and the power is seen in the miracles which we believe to have been wrought." Origen here understands the work of the Spirit somewhat differently, but his explanation is not so much to the point as the one given above. For, as Œcumenius says, " The demonstration which comes by works and signs is surer than that which depends on words." This was the Apostolical mode of preaching, and a far more effectual way than that which modern preachers put before themselves for imitation. Their style was not adorned, clouded over, and tainted with enticing words of man's wisdom, but was in demonstration of the Spirit and of power. So will Apostolic men go forth, and their words, like fiery arrows, will pierce men's hearts, and like hammers break in pieces the rocks. Listen to S. Jerome ( Ep. ii. to Nepotianus ): " Let not the applause of the congregation be aroused by your teaching in church, but their groanings. Let the tears of the hearers be the proofs of your success." This spirit, as well as the fruit of preaching, must be obtained by prayer to God. Hence Origen ( contra Celsum, lib. vi.), in quoting these same words of the Apostle, says " What else is the meaning of these words but that it is not enough that what we say is true and fit to stir the hearts of men? the teacher must have a certain power given him from above, and his words require the energy of Divine grace, as David says, 'The Lord shall give the word to those that preach with much power '" (Ps. lxvii. Vulg.).

Ver. 5.— That your faith should not stand in the wisdom of men but in the power of God. Our preaching is to be of the kind just mentioned, so that your faith, i.e., your conversion to the faith of Christ, may not be attributed to human wisdom and eloquence but to the power and working of God. Your faith must be based on God's wisdom not on man's. (Anselm and others.)

Ver. 6.— Howbeit we speak wisdom among them that are perfect. This wisdom that he speaks among the perfect, that is, the faithful, is Christian wisdom, and is concerned with the Cross of Christ, with grace, salvation, and the eternal glory won for us by Christ. And although the "faithful" are simple, yet in the things which belong to salvation they are wiser than Aristotle or any other philosopher. So S. Chrysostom and Anselm. Moreover, those who have not only been born again by baptism, but also confirmed by the Sacrament of Confirmation, have obtained the Christian perfection, and are perfectly made Christians. For this reason S. Dionysius and others call the Sacrament of Confirmation "the perfecting," and they call those confirmed "the perfected." Irenæus implies the same ( lib. v. c. 6), when he says: " We speak wisdom among them that are perfect, that is, those who have received the Holy Spirit, and by that Spirit speak all tongues just as S. Paul did."

Secondly and more simply, wisdom here denotes the more hidden and deeper mysteries of the faith, such as the Resurrection, Anti-Christ, Reprobation, Predestination; or a more profound and thorough explanation of the things of faith, such as the mode, counsel, and end of the Incarnation, Passion, and Redemption of Christ; for so S. Paul explains wisdom in the verses immediately following. He does not speak and discourse of this wisdom to beginners, but to those who have advanced and are perfected. Hence in ver. 15, he calls the perfect "spiritual," and contrasts them with the natural man, with children and carnal men. He is here impressing on them that, though he may seem to have no human wisdom, yet he has Divine; that although he has given to them, as to children, milk, that is, simple and easy teaching (iii. 2), yet amongst the perfect he speaks of hidden and Divine wisdom.

The Apostle by these words defends his authority over the Corinthians, who, after hearing Apollos, an eloquent and learned speaker, seemed to hold S. Paul in little esteem, as a speaker without eloquence or skill.

Yet not the wisdom of this world, nor of the princes of this world. Anselm, Ambrose, Cajetan, and others understand the devils by the princes of this world, inasmuch as they have their power over the air, the ungodly, and the children of this world. And they prove from here that the devil, before the Passion of Christ, although he knew that Christ was God, yet did not know that by His death his own empire was to be destroyed, and men redeemed (ver. 8). This is true, but it is truer still when understood of men.

Secondly, S. Chrysostom, Theophylact, Anselm, Tertullian ( contra Marcion, lib. iii. c. 6), Origen ( Song Nom. 2) understand by the princes of this world the leaders who excel their fellows in wisdom, wealth, or power. And therefore S. Paul adds, that come to nought, i.e., are done away with, pass by, disappear. These, too, crucified Christ (ver. 8). Such were Pilate, Herod, Annas, Caiaphas, and other princes of the Jews and Gentiles.

Ver. 7.— But we speak the wisdom of God in a mystery. (1.) This is a Hebraism for "the wisdom of the mystery." that great secret of the Divine counsel, about the Incarnation of the Word, and the redemption of man by Christ, which cannot be attained to by man by any effort of reason—no, nor yet by the angels, as is clear from Eph. v. 4, 5. Hence, in 1 Tim. iii. 16, this wisdom of the mystery is called the great mystery of godliness. So Theophylact, Ambrose, Œcumenius, commenting on this verse, and Jerome and Leo Castrius on Isa. lxiv; also S. Leo. (2.) We may understand this wisdom to be concerned with the greatness of the glory of the Blessed, for this was the end of the Incarnation and suffering of the Word.

Secondly, it is simpler to connect the words "in a mystery" with "we speak" rather than with "wisdom." Then the meaning is, we speak secretly and to a few, viz., those who are perfect, the spiritual, of this deeper and more hidden wisdom. Hence Ephrem and Tertullian render the passage: "We speak of the wisdom of God in secret." Hence also S. Dionysius and others have written books on mystic theology.

Ver. 8.— Which none of the princes of this world knew. The pronoun is better referred to glory than to wisdom, and the sense is: if this wisdom, or rather this glory and its being predestined in Christ, had been known by Pilate, Annas, Caiaphas, and the other princes of the world, they would never have crucified the Lord of Glory, viz., Christ, by whose merits this eternal glory was predestined and prepared for us from eternity. Gabriel Vasquez comments well on this passage ( lib. i. disp. 2, c. 3). The Apostle tacitly implies that none other of the princes of this world knew this glory and wisdom of Christ. For, à fortiori, the Jews were wiser than the Gentiles, especially in Divine things; if, therefore, they did not know it, much more were the others ignorant of it.

Ver. 9.— But, 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. After "but" there is an ecthlipsis, and we must supply, "this wisdom and the glory which was its end were hidden from them," as it is written, &c. He then quotes Isa 64:4.

1. Isaiah, in the passage quoted, is speaking of the Incarnation of Christ and of this present life. And hence Chrysostom, Ambrose, Theophylact, Œcumenius take this verse of the miracles of Christ, and of the wisdom, virtues, and grace which Christ by living here on earth has imparted to us.

2. It is more agreeable to the context to say that Isaiah seems to fly away in admiration from the Incarnation and manhood of Christ to the celestial glory, which is the fruit and end of the Incarnation of Christ; for such flights and sudden changes are common with the Prophets, because of the sublime and ample light if prophecy which they enjoyed.

This appears from the words used; as, e.g., " Him that waiteth for him," and " Thou meetest him that worketh righteousness." He is speaking then of the fruit of the works of the just, viz., the eternal life which we wait for; for the fruit of the Incarnation and faith does not meet them that work righteousness, but those that are sitting in darkness and sin. So says S. Jerome (in Isa. lxiv.), S. Dionysius ( De Cælest. Hierarch. 12), and Vasquez, in the passage above quoted. Hence S. Bernard ( Serm. 4 on the Vigil of the Nativity ) says: " Eye hath not seen that unapproachable light, ear hath not heard that incomprehensible peace . . . And why is it that it has not ascended into the heart of man? Surely because it is a spring and cannot ascend. For we know that the nature of springs is to seek the rivers in the valleys, and to shun the tops of the mountains; for God resisteth the proud, but giveth grace to the humble."

S. Augustine, in his "Meditations," ch. 22 et seqq., and "Soliloquies," ch. 35 and 36, discourses most beautifully about the greatness of this bliss. The author too of the book on "The Spirit and the Soul" (which is found in vol. iii. ch. 36 of S. Augustine's works), very appropriately says on this passage of the Apostle: " As the outward man is affected by temporal things through his five senses, so the inward man, in the life of bliss, is affected by the five ineffable attributes of God through his ineffable love for Him. For when he shall love his God, He will know him as a certain light, a voice, a sweet odour, a food, and an inward embrace. For there shines the light which no place can contain; there sounds the music which no time steals away; there is the sweet odour which no wind can scatter; there is the food which is eaten and yet undiminished; there clings to us the good which knows no satiety; there is God seen without intermission, known without error, loved without disgust, and praised without wearying."

These words of the Apostle were once the occasion of the conversion of S. Adrian, and made him a martyr. He was a soldier and in the flower of his age, viz., twenty eight yeas old, and when he beheld the constancy of the Christian martyrs in the tortures they had to endure for the faith of Christ, he asked them what they expected in return for such sufferings, what enabled them to overcome such tortures. They replied, "We hope for those good things which eye hath not seen, nor ear heard, neither have entered into the heart of man, which God hath prepared for them that love Him." By these words Adrian was touched and converted, and he hastened to get himself enrolled in the list of martyrs, and eagerly bore a cruel death at Nicomedia, with his wife Natalia looking on and encouraging him. This was A.D. 306, under Diocletian.

3. The meaning of this passage will be complete if you combine the two interpretations given above thus: Those good things which Thou, God, through Christ, hast prepared for them that wait for Thee, surpass all our senses, experience, natural understanding, and all human desire, not only in this life in the case of those who have already caught some sounds of Thee, but also chiefly and most properly in the future glory. There will God, who is Himself all that good is, give Himself to the blessed, and will be as all in all, as Anselm says. For by these words of Isaiah, the Apostle proves what he has said, viz., that the wisdom as well as the glory of Christ was secret and hidden, as we saw above.

Neither have entered into the heart of man. Has not come into the mind of man: no man can by nature think of or understand them. The heart with the Hebrews stands for the mind. For what the heart is to the body—its chief and noblest part, the source and principle of life—that is the mind to the soul. Moreover, the heart supplies the brain with its vigour, and so is a kind of handmaid to the imagination and consequently the understanding. Hence Aristotle, though against Galen and all other physicians, placed the apprehension of external objects not in the brain but in the heart. He distinguished the vital organs of man by their functions on these verses:

"The heart gives wisdom, the lung speech, and anger comes from the bile,

  The spleen is the cause of laughter, and live comes from the liver."

Where Isaiah has "them that wait for Thee," S. Paul has "them that love Thee." The sense is the same, for love is one cause of expectation.

Ver. 10.— But God hath revealed them unto us by His Spirit. S. Paul here anticipates an objection. It might be said, "If eye hath not seen, neither have entered into the heart of man, the wisdom and the glory that Christ has prepared for His friends, how is it that you boast yourself of its possession?" Paul replies that he knows them not by sight, sensation, or by the understanding, but by the inspiration and revelation of God. Hence, Clement of Alexandria ( Pædag. lib. i. c. 6) interprets the phrase, "ear hath not heard," by adding, "except that ear which was taken up into the third heaven," viz., Paul's, who heard with the ear in Paradise mystic words which it is not lawful for a man to utter. Paul means, then, that God has revealed these things to us His Apostles and Prophets filled with His Spirit, in order that we may teach you and others. It appears from this that not only is our longing for bliss and glory supernatural, but that our knowledge of them is also, whether that knowledge be of them in their essence, or merely the obscure and fragmentary knowledge of the Apostles and of all others who are still "in the way." Consequently there is not naturally in man any perfect and effectual desire, or appetite, for this bliss.

The Spirit searcheth all things, the deep things of God. That is, penetrates into and perceives everything. For when men want to learn something of which they are ignorant, they are wont to search and inquire about it. But God, without any such searching, knows everything at a glance, and as it were by a single application of His mind. (S. Thomas, Theodoret, Theophylact.)

The deep things of God are all the most secret and inward counsels of God. Amongst them the chiefest is this mystery of man's glory and redemption by Christ. All these the Holy Spirit penetrates into and clearly views, because He is of one essence and knowledge with God, and therefore He so "searches the deep things of God," that nothing in God remains unknown t Him. His knowledge and sight equal their object, and He knows God as he can be known; i.e., the Holy Spirit, because He is God, comprehends God and His Divinity as completely as He comprehends Himself. (Molina part i. qu. 14, a. 3, Theodoret, S. Thomas.) From this passage Ambrose and other Fathers prove the Godhead of the Holy Ghost against the Macedonians. To sum up S. Paul's meaning: The Holy Spirit has revealed to us these mysteries and secrets of God: He knows all the secrets of God, and therefore He searches and clearly views the deep things of God.

Ver. 11.— What man knoweth the things of a man? Those in the inner recesses if his being, which are buried in his heart and mind, as, e.g., his thoughts, resolutions, and intentions, and the foundation of the character itself.

Even so the things of God knoweth no man, but the Spirit of God. The Holy Spirit knows them as well as Himself. For the Holy Spirit is internal to God, just as the spirit of a man is internal to him; and as the spirit of a man is a sharer of his humanity, so the Spirit of God is a partaker of Godhead, and of the Divine omni-science and power. "The things of God" are those which are hidden in the mind of God—the thoughts, counsels and determinations of the Divine Will.

After "knoweth no man, but the Spirit" must be understood, "and He to whom the Spirit has willed to reveal them, as to me and the other Apostles," as was said in ver. 10.

"No man, but the Spirit" foes not exclude the Son. For since He is he Word, he knows the deep things of God. For in Divine things, when as exclusive or exceptive word is applied to one Person in respect of the Divine attributes, it does not exclude the other Divine Persons, but only all other essences from the Divine, i.e., it only excludes those whose nature differs from that of God. The meaning then is: No one knows the secret things of God, save the Spirit of God, and they who have the dame nature with the Spirit, the same intellectual and cognitive powers, viz., the Father and the Son. These alone know the deep things of God.

Ver. 12.— Now we have received not the spirit of the world but the Spirit which is of God. He contrasts the spirit of the world with the Spirit which is of God, claims the latter for himself and the Apostles, and assigns the other to the wise men of this world. The spirit of the world, therefore, is that which id infused by the world, by worldly and carnal wisdom, which aspires after worldly, earthly, and carnal goods, and makes men worldly and carnal. In the other hand the Spirit of God is that which is infused by God and Divine Wisdom, which makes us pursue heavenly and Divine goods, and makes men spiritual and heavenly. Therefore the Apostle adds—

That we might know the things that are freely given to us by God. On this passage the heretics found their peculiar belief that each Christian knows for a certainty that he ought by heavenly faith to believe that he has through Christ had given to him by God the forgiveness of his sins, with grace and righteousness, and as Calvin says, that he has been chosen to eternal glory. But this is not faith, but a foolish and false presumption, not to say blindness; because we do not certainly know that we have been duly disposed for righteousness, and whether we surely believe, and as we ought; nor is it anywhere said or revealed in Holy Scripture that I believe as I ought to do, or that I am righteous or one of the elect. The best answer to them is the sense of the passage, which is this: The Holy Spirit shows and reveals to us what and how great are the gifts given to us, the Apostles, by God, and to others who love God—so great indeed that eye has not seen them, nor have they entered into the heart of man; for the Apostle looks back to ver. 9.

I say, then, that the Apostle is speaking in general terms of the gifts which were given to the Apostles and the Church, and of those gifts alone. He says in effect: "We received this Spirit that we, i.e., the Apostles, might know with what gifts and good things in general Christ has enriched us, i.e., His Church, viz., with what grace of the Spirit, what redemption, what virtues, and especially with how great glory;" for these were the things alluded to in ver. 9; and these things are, as he says in ver. 11, in God, i.e., by the free-will and predestination of God. "We know, too, through the Holy Spirit the Revelation, that these things have been given by God to the Church; for we speak of and teach these things as part of the faith. But that I am possessed of them, or a sharer in them, is not a matter of faith, but of conjecture: it is not to be publicly preached, but secretly hoped for."

Again, the word know may be taken in a twofold sense: (1.) Objectively; (2.) Subjectively.

1. Objectively, the Apostle knew, and all the faithful knew, from the prophecies, miracles, and from other signs from God, that He had promised to His congregation ( i.e., His Church, which had been called together by the Apostles, and was afterwards to be called together), and that, according to His promises, He had given His grace, and lastly a sure hope of eternal life. But all this was to His Church in common, not to this or that individual in it; for we cannot know in a particular case whether this one or that us faithful. In this sense the word know is the same as believe. For we believe that the Catholic Church is holy, and that in her there is forgiveness of sins and everlasting life. God, therefore, has only revealed that His Church is holy, but not that I am holy. For although he has revealed and has promised to all in the Church, who rightly believe and repent, forgiveness of sins and righteousness, yet He has not revealed that I believe truly repent; and therefore He has not revealed that my sins are forgiven, and that I am justified.

2. The word know may be taken subjectively: we Apostles know by experience what wisdom and grace God has given us; and in this way the word know is the same as experience. For no one of the Apostles believed by faith from above that he had wisdom and grace; but he experienced the acts and effects of grace in himself so vehemently frequently, clearly, and surely, that he felt morally certain that he had true wisdom, and it behoved them to teach others the same, and wholly to long to bring the world to Christ. Although, then, the Apostles knew by experience that they had been justified and sanctified, still the rest of the faithful did not know it, nor do they know it now. They can only hope so, and conjecture it from the signs of an upright and good life. Yet neither the Apostles, nor they, believe it on the testimony of infused faith; for experience of every kind merely generates human faith, not Divine: that springs from and depends on the revelation of God alone.

Ver. 13.— Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth. I.e., not in words taught by Cicero, Demosthenes, or Aristotle, such as human wisdom teaches, but in words inspired by the Holy Ghost.

Comparing spiritual things with spiritual. In other words, we teach this spiritual wisdom from the Scriptures and other spiritual writings, and do not base it on philosophical, rhetorical, or earthly reasons, ideas, or speeches, as S. Chrysostom says. Œcumenius says: " If we are asked whether Christ rose on the third day, we bring forward testimony and proofs from Jonah. If we are asked whether the Lord was born of a Virgin, we compare His mother in her virginity to Anna and Elizabeth in their sterility, and thence rove it." The Apostle here gives à priori the cause and reason why, at God's command, he refrained from using eloquence and human wisdom in his preaching. The reason is that Divine and human wisdom so widely differ. Since, then, speech should be fitted to the subject—matter, it was evidently right that that speech, by which Divine wisdom was published, should be adapted to it, and should differ from the words of human wisdom—that is to say, that it should be simple, grave, efficacious, and Divine, as proceeding from the Holy Spirit, who would reject all rhetorical ornamentation. In this matter we are bidden to learn, forbidden to use ornament. For as words of human wisdom carry with them the wisdom and the spirit of the speaker, so do the words of the Holy Spirit bring into the soul the wisdom of God, and of his Spirit speaking by the Apostles.

Ver. 14.— The natural man receiveth not the things of the Spirit of God. Natural or animal is here applied to one who is concerned with this life only, and thinks after the way of this life, who follows the objects of his sensations and the thoughts of his heart. Such were the Apostles before they received the Holy Spirit, and such were the Corinthians at this time, as they sought after eloquence. Now, too, there are many of the faithful, not bad men, who do not seek after higher things.

The word animal here comes from "anima," and has a threefold application. (1.) It is applied to one who grows, takes nourishment, and needs food, as all animals do. So Adam, though created in grace, is called animal [natural] (1Co 15:45-46).  (2.) Secondly, to one who follows his nature, i.e., his lusts and desires. So the Jews are called animal or natural, as not having the Spirit. (3.) To one who follows after knowledge that is not spiritual and sublime, but open and easy to the mind and senses. This is the meaning here. Bernard, or whoever is the author of the treatise on the solitary life, says, a little after the beginning of it: " The natural state is a mode of life subservient to the senses of the body, viz., when the soul, as though going outside herself, pursues, by means of the bodily senses, the pleasure she finds in the bodies she loves, feeds on the enjoyment they give, and nourishes her own sensual disposition; or when, as though returning to herself, on finding that she is unable to bring to the place where her incorporeal nature is the bodies to which she has joined herself by the powerful bonds of love and habit, she brings with her images of them, and holds friendly conversation with them. And when she has accustomed herself to them, she thinks that there is nothing save what she left behind her without, or herself brought within. Thenceforward, as long as she remains here, she finds her pleasure in living according to the pleasures of the body; but when she is prevented from enjoying them, she has no thought but such as are images of bodily things."

So he is called spiritual who lives in the Spirit:

1. As a spirit not needing food, so Christ lived after His resurrection (1Co 15:45).

2. As following the inspiration, direction, and movements of the Spirit.

3. As drinking in the heavenly teaching of the Spirit. Such a one is called spiritual by S. Chrysostom, S. Thomas, and others. S. Bernard, in the place just quoted, writes: " The state of beginners may be called natural, of those who are advancing rational, of those who are perfect spiritual. For they are natural who by themselves are neither led by reason nor drawn by affection, and yet are influenced by authority, or touched by doctrine, or provoked by example to approve, and strive to imitate the good. They are rational who through the judgment of reason have some knowledge and desire of good, but have not yet any love of it. They are perfect who are led by the Spirit, who are illuminated by the Holy Spirit more fully, and derive their name of 'the spiritual' from this. And since they know the taste of the good, and are led by their love for it, they are called the wise, or those who know. " Then in comparing these three, and forming of them steps, and a ladder of virtues, he goes on to say: " The first state has to do with the body, the second with the soul, the third finds no rest but in God. The beginning of good in conversion is perfect obedience, its advancement is the subjection of the body, its perfection is to have turned through continued good actions custom into love. The beginning of the rational is to understand those things which are put before it in the teaching of faith, its advancement is marked by the providing of those things which are enjoined, its perfection is seen in the judgment of the reason becoming the live of the heart. The perfection of the rational is the beginning of the spiritual; its advancement consists in seeing the glory of God with unveiled face; its perfection is to be changed into the same image from glory to glory as by the Spirit of the Lord."

Because they are spiritually discerned, i.e., according to the rules given by the Holy Spirit and the canons of faith. Some read, he is spiritually discerned, which would mean that he is invited, by being examined, to spiritual and heavenly wisdom. When he is being instructed in spiritual matters, or when spiritual things are put before the natural man, and when the natural man is questioned about spiritual things, he cannot understand them.

Ver. 15.— But he that is spiritual judgeth all things. He is called spiritual, as we have seen, who follows faith and wisdom and the teaching of the Holy Spirit, who has the Holy Spirit as the ruler of his soul. So Chrysostom, Anselm, S. Thomas.

Judgeth all things. 1. Hence Calvin and the Anabaptists make the private and fanatical spirit of each spiritual man, i.e., each one of the faithful, the arbiter of controversies of faith, and the interpreter of Scripture; but wrongly, for all Christians are not spiritual, but only the perfect, as was said at ver. 14.

2. Others cannot know whether a man has this spirit, whether he is spiritual, nay, whether he is even faithful. Therefore this private and secret spirit cannot be the public judge of all things; but this is the province of Councils and the Pope. For it is known that these are spiritual, that they are governed by the Holy See, who appointed them teachers, and by them governs and teaches the Church.

3. The Fathers were spiritual to a high degree, and yet they sometimes erred.

4. It is evident that the simple need the pastors and teachers whom God has placed in the Church to teach others (Eph 4:11).

I answer, then, that this passage means that the spiritual man judges things in general, spiritual things, Divine and heavenly things, natural, earthly, and easy things; while the natural man judges natural things only. This is that there may be a distribution proportioned to classes of individuals, and not to individuals of different classes. So we say, "I live on every kind of food," i.e., on any kind.

In the second place, to "judge all things" is to examine, confute, and sift questions, according to the rules of the faith, and of the Divine wisdom which the spiritual man has. Of course this is in questions in which he has been sufficiently instructed from above, as, e.g., in clear and ascertained matters of faith he judges everything according to the articles of the faith. But if any new question in faith or morals should arise, and it is obscure or doubtful, wisdom itself dictated to the spiritual man, who in this question is not yet spiritual, or sufficiently taught by the Spirit, to have recourse to his superiors, as the same Spirit teaches him, to the doctors, to his mother, the Roman Church, that she may decide and define this question for him. For she, according to the teaching of the Apostle, is plainly spiritual, and judges all things by the direction and assistance of the Spirit. For Christ promised this to Peter, and in him to his successors (S. Matt. xviii. 18; S. Luke xxii. 32). They, then, are highly spiritual, and they judge all things, It is different with those beneath them, who, though they be spiritual, yet should often seek the judgment of their superiors. Otherwise he who is spiritual would never have to obey the decision of his father, or his teacher or his bishop. In so far, then, as the spiritual man follows the leading of the Spirit, either teaching him directly, or sending him to the doctors of the Church, he cannot err. In the same way S. John says that he that is born of God cannot sin (1Jo 3:9); i.e., so far as he that is born of God abides in Him. So S. Thomas, Ambrose, Anselm, Theophylact, Chrysostom. S. Paul's meaning, then, is that the spiritual man judges well about the hidden mysteries of the faith, and about things in general, and if he doubts, he knows what to do, whom he ought to consult, so as to receive instruction. So Aristotle ( Ethics iii. 4) says. " A good man rightly judges in all cases, and the virtuous man is the rule and measure of all human things, " i.e., says S. Thomas, because he has a will ordered judgment and good desires, obedient to law and reason, Still, in difficult cases he ought to consult those who are wiser and more skilled in the law.

Yet he himself is judged of no man, i.e., is confuted or condemned by to one, in so far as he judges spiritually, as S. Chrysostom says. For if otherwise, he is reproved as S. Peter was by S. Paul (Gal 2:11). On the other hand the natural man is spiritually examined and judged by the spiritual, even though he does not know it or understand it. For in this passage the whole endeavour of the Apostle is to exclude human and worldly wisdom by spiritual, and to contrast the spiritual with the natural, and to put it first, since the Corinthians did the opposite and therefore put Apollos before Paul. He implies, therefore, that the Corinthians are natural, because they sought after "enticing words of man's wisdom," such as they admired in the eloquence of Apollos; and he says that they cannot judge about spiritual things, and the spiritual wisdom of Paul, but that he and men like him ought to judge both spiritual and natural wisdom. This and nothing else is what the Apostle is aiming at.

Ver. 16.— Who hath known the mind of the Lord? Since the spiritual man has been taught by God and follows His rules, so far as he is such, he can be judged by no one; for one who should judge him ought to be wiser or greater than the Spirit of God, so as to be able to penetrate and measure that Spirit. But who can do this? So Chrysostom. Nevertheless, the spiritual man often can be and ought to be judged, because he is not known to be spiritual in a given matter. Hence, in cxiv. 29, he says, "Let the others speak two or three, and let the others judge." Moreover, many boast themselves to be spiritual who are merely natural, as, e.g., the Anabaptists. But S. Paul was confessedly spiritual, hence he adds, We have the mind of Christ— the wisdom of Christ which is spiritual and Divine, not natural and human. Our wisdom is not that of Plato or Pythagoras, but of Christ, who has infused His truths into our minds. So Chrysostom.

Commentary -- Other

Evidence: 1Co 2:11

" Prayer is exhaling the spirit of man and inhaling the Spirit of God." Edwin Keith

Evidence: 1Co 2:14

QUESTIONS & OBJECTIONS

" I’ve tried to read the Bible, but I can’t understand it."

The Scriptures tell us that the " natural man" cannot understand the things of the Spirit of God. Most Americans would find it difficult to understand the Chinese language. However, a child who is born into a Chinese family can understand every word. That’s why you must be born again with God’s Spirit living within you ( Joh 3:3 ). The moment you become part of God’s family, the Bible will begin to make sense.

Evidence: 1Co 2:16

The Mind of God . We can get a glimpse of the incredible mind of God simply by looking at His creation. Take one (very) small part—the mind of man: The brain is a soft lump of tissue weighing about 3 pounds. It is one of the most watery organs of the body, its outer tissue being 85% water. There is very little relationship between brain size and intelligence. Some very bright people have smaller brains than those who are less intelligent. The brain feels no pain because it has no pain receptors. It floats in fluid inside the skull, and the fluid (derived from blood) acts as a shock absorber. The brain stops growing in size at about age 15.

Its surface is covered with folds. If it were laid out flat, the brain surface would cover two average student desks. The brain has four times as many nerve cells as there are people on Earth. With its 10 billion neurons, it can record 86 million bits of information each day of our lives. Supporting, protecting, and nourishing these 10 billion neurons are 100 billion glia cells, which make up half the mass of the brain.

The brain continues sending out electrical wave signals as long as 37 hours after death. Since nerve cells can’t reproduce, you have fewer of them as you get older. Persons of 70 or 80 may have only 75% of the nerve cells they were born with. Nerve impulses travel more quickly than cars do, with some up to 250 miles per hour. If all the nerves were laid end to end, they would stretch almost 45 miles. If all the nerve cell connections—axons and dendrites—from a human brain could be placed end to end, they would encircle the earth many times. The dendrites alone could stretch an estimated 100,000 miles.

Let’s now look to the heavens: " They defined the exact shape of the closest major galaxy, a beautiful spiral named Andromeda, containing more than 300 billion stars. The nearest of these is (an incredible) thirteen quintillion (13,000,000,000,000,000,000) miles, or 2.2 million light-years, beyond the Milky Way, a distance calculated by comparing the star’s apparent brightness with a star of similar brightness and known distance from Earth. And beyond Andromeda lay billions of other galaxies." Solar System (Time-Life Books)

The incredible complexity of the human brain and the vastness of the heavens speak of the awesome power of the Creator’s mind, and together " declare the glory of God" ( Psa 19:1 ).

Evolutionist Stephen Hawking wrote , " It would be very difficult to explain why the universe should have begun in just this way, except as the act of a God who intended to create beings like us" (A Brief History of Time). He also stated: " Then we shall...be able to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to that, it would be the ultimate triumph of human reason—for then we would know the mind of God."

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 2 (Chapter Introduction)

Overview

1Co 2:1, He declares that his preaching, though it bring not excellency of speech, or of human wisdom, yet consists in the power of God; 1Co 2:6, and so far excels the wisdom of this world, and human sense, that the natural man cannot understand it.

Poole: 1 Corinthians 2 (Chapter Introduction)

CORINTHIANS CHAPTER 2

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 2 (Chapter Introduction)

(1Co 2:1-5) The plain manner in which the apostle preached Christ crucified.

(1Co 2:6-9) The wisdom contained in this doctrine.

(1Co 2:10-16) It cannot be duly known but by the Holy Spirit.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 2 (Chapter Introduction)

The apostle proceeds with his argument in this chapter, and, I. Reminds the Corinthians of the plain manner wherein he delivered the gospel to them (1Co 2:1-5). But yet, II. Shows them that he had communicated to them a treasure of the truest and highest wisdom, such as exceeded all the attainments of learned men, such as could never have entered into the heart of man if it had not been revealed, nor can be received and improved to salvation but by the light and influence of that Spirit who revealed it (1Co 2:6 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 2 (Chapter Introduction)

The Wisdom Which Is From God (1Co_2:6-9)

Spiritual Things To Spiritual Men (1Co_2:10-16)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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_____. Systematic Theology. Grand Rapids: Zondervan Publishing House, 1994.

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_____. "Should a Woman Prophesy or Preach before Men?" Bibliotheca Sacra 145:578 (April-June 1988):141-61.

_____. "The Speaking of Women and the Prohibition of the Law." Bibliotheca Sacra 145:579 (July-September 1988):301-18.

_____. "Tongues and the Mystery Religions of Corinth." Bibliotheca Sacra 140:558 (April-June 1983):134-50.

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_____. "The Negative Aspects of the Christian's Judgment." Bibliotheca Sacra 137:546 (April-June 1980):125-32.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 2 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 2

The apostle, in this chapter, pursues the same argument as before, that the Gospel needed not the wisdom and art of men: this he illustrates by his own example; and then he extols the Gospel above all the wisdom of men; and observes how it comes to be made known to men, even by the Spirit of God: hence it follows, that it is to be taught in his words, and not in the words of men; and that it can be only known and judged of by the spiritual, and not by the natural man. He instances in himself, and in his own ministry, when at Corinth, where he preached the Gospel in a plain and simple manner, without using the ornaments of speech, and human wisdom, 1Co 2:1 his reason was, because he had determined with himself to preach not himself, but a crucified Christ, 1Co 2:2. His manner of behaviour is more largely declared, 1Co 2:3 that he was so far from being elated with his human literature, and priding himself with that, and making use of it in an ostentatious way, that he was attended with much weakness, fear, and trembling; and his discourses were not adorned with the flowers of rhetoric, but were delivered with the power, evidence, and demonstration of the Spirit, 1Co 2:4. And his end and view in this method of preaching were, that the faith of his hearers should not be ascribed to human wisdom, but to a divine power, 1Co 2:5 but lest the Gospel should be thought meanly and contemptibly of, because of the plain dress in which it appeared, the apostle affirms it to be the highest wisdom, as those who had the most perfect knowledge of it could attest; a wisdom superior to the wisdom of this world, or of its princes, since that comes to nothing, 1Co 2:6 the excellency of which he expresses by various epithets, as the wisdom of God, mysterious wisdom, hidden wisdom, ancient wisdom, ordained before the world began, for the glory of the saints, 1Co 2:7 a wisdom unknown to the princes of the world, who otherwise would not have been concerned in the crucifixion of Christ, 1Co 2:8 and that this far exceeds the capacity of men, and could never have been found out by them, he proves, 1Co 2:9 by a testimony out of Isa 64:4 and then proceeds to show how it comes to be known by any of the sons of men, that it is by the revelation of the Spirit of God, 1Co 2:10 which is illustrated by the nature of the spirit of man within him, which only knows the things of a man; so in like manner only the Spirit of God knows the things of God, and can make them known to others, 1Co 2:11. And in this way he observes, that he and others became acquainted with these things; namely, by receiving not the spirit of the world, which at most could only have taught them the wisdom of the world, but the Spirit of God, whereby they knew their interest in the blessings of free grace, published in the Gospel, 1Co 2:12. And seeing the Gospel is made known by the Spirit of God, it should be delivered, not in the words of man's wisdom, but in the words of the Holy Spirit, as the apostle affirms he and other ministers did deliver it, returning to his former argument, 1Co 2:13. And also it follows from hence, that the things of the Gospel, which the Spirit reveals, cannot be known and received by the natural man, who has no discerning of them, and so no value for them, 1Co 2:14 and can only be discerned, judged, and approved of by spiritual men, 1Co 2:15 and who are not to be judged by natural and carnal men, because they have not the mind of Christ, and so cannot instruct them; but spiritual men have it, such as the apostle and others, 1Co 2:16.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV