1 Corinthians2
King James Version · Public Domain
1And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
2For I determined not to know any thing among you, save Jesus Christ, and him crucified.
3And I was with you in weakness, and in fear, and in much trembling.
4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
5That your faith should not stand in the wisdom of men, but in the power of God.
6Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
15But he that is spiritual judgeth all things, yet he himself is judged of no man.
16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
Study Guide
Public-domain commentary and original-language notes for 1 Corinthians 2.
Chapter Summary
In this chapter: The plain manner in which the apostle preached Christ crucified. (1–5). The wisdom contained in this doctrine. (6–9). It cannot be duly known but by the Holy Spirit. (10–16).
vv1-5
Christ, in his person, and offices, and sufferings, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching, but not so as to leave out other parts of God's revealed truth and will. Paul preached the whole counsel of God. Few know the fear and trembling of faithful ministers, from a deep sense of their own weakness They know how insufficient they are, and are fearful for themselves. When nothing but Christ crucified is plainly preached, the success must be entirely from Divine power accompanying the word, and thus men are brought to believe, to the salvation of their souls.
vv6-9
Those who receive the doctrine of Christ as Divine, and, having been enlightened by the Holy Spirit, have looked well into it, see not only the plain history of Christ, and him crucified, but the deep and admirable designs of Divine wisdom therein. It is the mystery made manifest to the saints, Col 1:26, though formerly hid from the heathen world; it was only shown in dark types and distant prophecies, but now is revealed and made known by the Spirit of God. Jesus Christ is the Lord of glory; a title much too great for any creature. There are many things which people would not do, if they knew the wisdom of God in the great work of redemption. There are things God hath prepared for those that love him, and wait for him, which sense cannot discover, no teaching can convey to our ears, nor can it yet enter our hearts. We must take them as they stand in the Scriptures, as God hath been pleased to reveal them to us.
vv10-16
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.
Key Words
κἀγώ (kagṓ): so also the dative case , and accusative case and (or also, even, etc.) I, (to) me
ἔρχομαι (érchomai): to come or go (in a great variety of applications, literally and figuratively)
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
ὑμᾶς (hymâs): you (as the objective of a verb or preposition)
ἀδελφός (adelphós): a brother (literally or figuratively) near or remote (much like G1 (Α))
οὐ (ou): the absolute negative (compare G3361 (μή)) adverb; no or not
καταγγέλλω (katangéllō): to proclaim, promulgate
ὑμῖν (hymîn): to (with or by) you
μαρτύριον (martýrion): something evidential, i.e. (genitive case) evidence given or (specially), the Decalogue (in the sacred Tabernacle)
θεός (theós): figuratively, a magistrate; by Hebraism, very
Cross References
1 Corinthians 2Directly quoted by Paul here to show that God's prepared blessings are beyond natural human discovery.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Quoted to ground the rhetorical question: 'For who hath known the mind of the Lord?'
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallels the 'hidden wisdom' and 'mystery' of God ordained before the ages, now made manifest.
Supported by Matthew Henry, JFB
Paul reiterates his rejection of preaching with the 'wisdom of words' or 'excellency of speech.'
Supported by Matthew Poole, John Calvin, JFB
Provides the historical context of Paul's first arrival and ministry in Corinth.
Supported by JFB
Illustrates Paul's attitude of service in 'fear and trembling' as anxious conscientiousness, not cowardice.
Supported by Matthew Poole, JFB
Points to Paul's physical presence and speech being described by critics as weak and contemptible.
Supported by JFB
Illuminates 'them that are perfect' (mature) who can digest strong meat, unlike carnal babes.
Supported by JFB
Reaffirms Paul's central subject of preaching as Christ crucified, a stumblingblock and foolishness to some.
Supported by JFB
Connects to the majestic title 'Lord of glory' applied to the crucified Jesus Christ.
Supported by JFB
Analogizes the human spirit searching inward depths to the Spirit of God searching divine things.
Supported by JFB
Explains why the natural (carnal) mind cannot receive or submit to the things of God.
Supported by Matthew Henry
Contrasts receiving the spirit of bondage and the world with the Spirit of adoption.
Supported by Matthew Henry