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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 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, ver. 6 to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle makes an apology for his manner of preaching, Co1 2:1. And gives the reason why he adopted that manner, Co1 2:2-5. He shows that this preaching, notwithstanding it was not with excellence of human speech or wisdom, yet was the mysterious wisdom of God, which the princes of this world did not know, and which the Spirit of God alone could reveal, Co1 2:6-10. It is the Spirit of God only that can reveal the things of God, Co1 2:11. The apostles of Christ know the things of God by the Spirit of God, and teach them, not in the words of man's wisdom, but in the words of that Spirit, Co1 2:12, Co1 2:13. The natural man cannot discern the things of the Spirit, Co1 2:14. But the spiritual man can discern and teach them, because he has the mind of Christ, Co1 2:15, Co1 2:16.
Albert Barnes: Notes on the Bible - 1834
2:0: The design of this chapter is the same as the concluding part of Co1 1:17-31, to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms:
(1) Co1 2:1-5, By a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet.
(2) Lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter Co1 2:6-16, that it contained true wisdom; that it was a profound scheme - rejected, indeed, by the people of the world, but seen to be wise by those who were made acquainted with its real nature and value, Co1 2:5-16.
The first division of the chapter Co1 2:1-5, is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves:
(1) By the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, Co1 2:1.
(2) this was in accordance with his purpose, not designing to attempt anything like that, but having another object, Co1 2:2.
(3) in fact he had not evinced that, but the contrary, Co1 2:3-4.
(4) his design was that their conversion should not appear to have been made by human wisdom or eloquence, but to have been manifestly the work of God, Co1 2:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 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; Co1 2:6, and so far excels the wisdom of this world, and human sense, that the natural man cannot understand it.
Geneva 1599
And (1) I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the (a) testimony of God.
(1) He returns to (1Cor 1:17), that is to say, to his own example: confessing that he did not use among them either excellency of words or enticing speech of man's wisdom, but with great simplicity of speech both knew and preached Jesus Christ crucified, humbled and abject, with regard to the flesh.
(a) The Gospel.
John Gill
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, 1Cor 2:1 his reason was, because he had determined with himself to preach not himself, but a crucified Christ, 1Cor 2:2. His manner of behaviour is more largely declared, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 2:7 a wisdom unknown to the princes of the world, who otherwise would not have been concerned in the crucifixion of Christ, 1Cor 2:8 and that this far exceeds the capacity of men, and could never have been found out by them, he proves, 1Cor 2:9 by a testimony out of Is 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 2:14 and can only be discerned, judged, and approved of by spiritual men, 1Cor 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, 1Cor 2:16.
John Wesley
And I accordingly came to you, not with loftiness of speech or of wisdom - I did not affect either deep wisdom or eloquence. Declaring the testimony of God - What God gave me to testify concerning his Son.
Robert Jamieson, A. R. Fausset and David Brown
PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (1Cor 1:27-28); "glorying in the Lord," not in man's wisdom (1Cor 1:31). Compare 1Cor 1:23, "We."
when I came-- (Acts 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Acts 17:28), and Epimenides (Tit 1:12), and Menander (1Cor 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Lk 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON].
testimony of God--"the testimony of Christ" (1Cor 1:6); therefore Christ is God.
2:12:1: Եւ ես թէպէտ եւ եկի առ ձեզ ե՛ղբարք, ո՛չ ըստ առաւելութեան ինչ բանից իմաստութեան պատմել ձեզ զվկայութիւնն Աստուծոյ[3643]։ [3643] Ոսկան. Զվկայութիւն Քրիստոսի։
1 Եւ ես, եղբայրնե՛ր, թէպէտ եւ եկայ ձեզ մօտ, բայց ոչ թէ յայտնելու ձեզ Աստծու վկայութիւնը[31], իմաստութեան խօսքի գերազանցութեամբ.[31] Յուն. լաւ բն. ունեն ես չեկայ յայտնելու...
2 Ե՛ղբայրներ, ձեզի խօսքի կամ իմաստութեան գերազանցութիւնով մը Աստուծոյ վկայութիւնը յայտնելու չեկայ։
Եւ ես [6]թէպէտ եւ եկի առ ձեզ, եղբարք, ոչ`` ըստ առաւելութեան ինչ բանից [7]իմաստութեան պատմել ձեզ զվկայութիւնն Աստուծոյ:

2:1: Եւ ես թէպէտ եւ եկի առ ձեզ ե՛ղբարք, ո՛չ ըստ առաւելութեան ինչ բանից իմաստութեան պատմել ձեզ զվկայութիւնն Աստուծոյ[3643]։
[3643] Ոսկան. Զվկայութիւն Քրիստոսի։
1 Եւ ես, եղբայրնե՛ր, թէպէտ եւ եկայ ձեզ մօտ, բայց ոչ թէ յայտնելու ձեզ Աստծու վկայութիւնը[31], իմաստութեան խօսքի գերազանցութեամբ.
[31] Յուն. լաւ բն. ունեն ես չեկայ յայտնելու...
2 Ե՛ղբայրներ, ձեզի խօսքի կամ իմաստութեան գերազանցութիւնով մը Աստուծոյ վկայութիւնը յայտնելու չեկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: И когда я приходил к вам, братия, приходил возвещать вам свидетельство Божие не в превосходстве слова или мудрости,
2:1  κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθ᾽ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ.
2:1. Κἀγὼ (And-I) ἐλθὼν (having-had-came) πρὸς (toward) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"ἦλθον (I-had-came) οὐ (not) καθ' (down) ὑπεροχὴν (to-a-holding-over) λόγου (of-a-forthee) ἢ (or) σοφίας (of-a-wisdoming-unto) καταγγέλλων (messaging-down) ὑμῖν (unto-ye) τὸ (to-the-one) μυστήριον (to-a-flexerlet) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
2:1. et ego cum venissem ad vos fratres veni non per sublimitatem sermonis aut sapientiae adnuntians vobis testimonium ChristiAnd I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ.
1. And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the mystery of God.
2:1. And so, brothers, when I came to you, announcing to you the testimony of Christ, I did not bring exalted words or lofty wisdom.
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God:

1: И когда я приходил к вам, братия, приходил возвещать вам свидетельство Божие не в превосходстве слова или мудрости,
2:1  κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθ᾽ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ.
2:1. et ego cum venissem ad vos fratres veni non per sublimitatem sermonis aut sapientiae adnuntians vobis testimonium Christi
And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ.
2:1. And so, brothers, when I came to you, announcing to you the testimony of Christ, I did not bring exalted words or lofty wisdom.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Во время основания Церкви в Коринфе Ап. Павел держался строго упомянутого им в первой главе принципа: не прибегать в деле утверждения Евангелия к помощи человеческой мудрости.

1-2: Когда я приходил к вам. Это было по удалении Ап. Павла из Афин (см. Деян гл. XVIII). - Не в превосходстве слова, т. е. не заботясь о том, чтобы его слово, его речь была построена по всем правилам ораторского искусства. - Или премудрости. Он не заботился также и о том, чтобы его проповедь выдавалась философским глубокомыслием. - Ибо я рассудил. Ап. действовал так в Коринфе по заранее принятому решению. - И притом распятого. Ап. решил из всей жизни Христа останавливать внимание коринфян главным образом на Его распятии, которое хотя и мало говорит человеческой мудрости, но за то является действительным средством искупления человечества. Он не хотел, чтобы христианство подействовало на коринфян только удовлетворяя их интеллектуальным или эстетическим запросам. В таком случае коринфяне легко могли приравнять его к тем философско-религиозным учениям, каких много появлялось в то время. Нужно было Коринфянам показать прямо христианство как совершенно особую, новую религию, не имеющую ничего общего с вышеупомянутыми учениями, а это и возможно было только при том направлении, какое придал своей проповеди апостол.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Ministry.A. D. 57.
1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 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: 5 That your faith should not stand in the wisdom of men, but in the power of God.

In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.

I. As to the matter or subject he tell us (v. 2), He determined to know nothing among them but Jesus Christ and him crucified--to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His business is to display the banner of the cross, and invite people under it. Anyone that heard Paul preach found him to harp so continually on this string that he would say he knew nothing but Christ and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and showed himself concerned to propagate among his hearers.

II. The manner wherein he preached Christ is here also observable. 1. Negatively. He came not among them with excellency of speech or wisdom, v. 1. His speech and preaching were not with enticing words of man's wisdom, v. 4. He did not affect to appear a fine orator or a deep philosopher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous show of deep reason and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions, nor to please and entertain the fancy with lofty flights of sublime notions. Neither his speech, nor the wisdom he taught, savoured of human skill: he learnt both in another school. Divine wisdom needed not to be set off with such human ornaments. 2. Positively. He came among them declaring the testimony of God, v. 1. He published a divine revelation, and gave in sufficient vouchers for the authority of it, both by its consonancy to ancient predictions and by present miraculous operations; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. He was also among them in weakness and fear, and in much trembling; and yet his speech and preaching were in demonstration of the Spirit and of power, v. 3, 4. His enemies in the church of Corinth spoke very contemptuously of him: His bodily presence, say they, is weak, and his speech contemptible, 2 Cor. x. 10. Possibly he had a little body, and a low voice; but, though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, Acts xiv. 12. Nor did he want courage nor resolution to go through his work; he was in nothing terrified by his adversaries. Yet he was no boaster. He did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He behaved with great humility among them; not as one grown vain with the honour and authority conferred on him, but as one concerned to approve himself faithful, and fearful of himself, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are zealous over souls with a godly jealousy; and a deep sense of their own weakness is the occasion of this fear and trembling. They know how insufficient they are, and are therefore fearful for themselves. But, though Paul managed with this modesty and concern, yet he spoke with authority: In the demonstration of the Spirit and of power. He preached the truths of Christ in their native dress, with plainness of speech. He laid down the doctrine as the Spirit delivered it; and left the Spirit, by his external operation in signs and miracles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its reception.

III. Here is the end mentioned for which he preached Christ crucified in this manner: That your faith should not stand in the wisdom of man, but the power of God (v. 5)-- that they might not be drawn by human motives, nor overcome by mere human arguments, lest it should be said that either rhetoric or logic had made them Christians. But, when nothing but Christ crucified was plainly preached, the success must be founded, not on human wisdom, but divine evidence and operation. The gospel was so preached that God might appear and be glorified in all.
Adam Clarke: Commentary on the Bible - 1831
2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.
Albert Barnes: Notes on the Bible - 1834
2:1: And I, brethren - Keeping up the tender and affectionate style of address.
When I came unto you - When I came at first to preach the gospel at Corinth. Act 18:1 ff.
Came not with excellency of speech - Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice ant studied choice of language; to those gracefully formed sentences, and to that skill of arrangement in discourse and argument which was so much an object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these (compare Co2 10:10), and it is certain he never made them an object of intense study and solicitude. Compare Co1 2:4, Co1 2:13.
Or of wisdom - Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece.
The testimony of God - The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In Co1 2:6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God; or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several mss. instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also "mystery."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: when: Act 18:1-4
with: Co1 2:4, Co1 2:13, Co1 1:17; Exo 4:10; Jer 1:6, Jer 1:7; Rom 16:18; Co2 10:10, Co2 11:6
the testimony: Co1 1:6; Isa 8:20; Act 20:21, Act 22:18; Th2 1:10; Ti1 1:11; Ti2 1:8; Jo1 4:14, Jo1 5:11-13; Rev 1:2, Rev 1:9, Rev 19:10
John Gill
And I, brethren, when I came to you,.... This account the apostle gives of himself is occasioned, either by what he had said in the latter part of the preceding chapter, concerning the choice God has made of the foolish, weak, base, and despicable things of the world, and of his calling them by his grace both to fellowship with the saints in common, and therefore he accommodated his ministry unto them, and in particular to the ministry of the word, of which he himself was a like instance and an example; or else by what he had declared in 1Cor 1:17 of the same chapter, that he was sent to preach the Gospel,
not with wisdom of words; which he here reassumes, and affirms agreeably, that when he first came to Corinth, he
came not with excellency of speech, or of wisdom; for though he was not only versed in Jewish learning, being brought up at the feet of Gamaliel; but had also a good share of Grecian literature, and was capable, upon proper occasions, to cite the Greek poets, as he does Aratus, Acts 17:28 and Menander, Tit 1:12 and so could, had he thought fit, have adorned his discourses with pompous language, with the flowers of rhetoric, and the eloquence of the Grecians; yet he chose not such a high and florid style, and which savoured so much of human wisdom and art; for the subject he treated of required no such dress, nor any great swelling words of vanity, or a bombast style to set it off, and gain the applause and assent of men: for what he delivered were plain matters of fact, attested by God himself,
declaring unto you the testimony of God; that is, the Gospel, which bears a testimony to the love, grace, and mercy of God, his kindness and good will to the sons of men, in giving and sending his only begotten Son to be the Saviour and Redeemer of them; and in which God bears a testimony of his Son, of his sonship, deity, mediation, incarnation, obedience, sufferings, and death, of his resurrection, ascension to heaven, session at his right hand, intercession for his people, and his second coming to judgment, and of eternal life and salvation by him. All which being matter of fact, and depending upon the witness of God, which is greater than that of men, needed no art nor oratory of men to recommend it: it was enough in plain words, and easy language, to declare it, with the evidence by which it was supported. The Alexandrian copy, and some others, read, "the mystery" of God: and so the Syriac version , "the mystery of God" one of Stephens's copies reads, "the mystery of Christ"; and the Vulgate Latin version, "the testimony of Christ".
2:22:2: Զի ո՛չ եթէ ՚ի մտի եդի գիտել ինչ ՚ի ձեզ, բայց միայն զՅիսուս Քրիստոս, եւ զնոյն ՚ի խա՛չ ելեալ[3644]։ [3644] Ոմանք. Գիտել ինչ ձեզ... ՚ի խաչ ելեալն։
2 որովհետեւ իմ մտքում չեմ դրել իմանալ ձեր մէջ այլ բան, եթէ ոչ՝ միայն Յիսուս Քրիստոսին եւ նոյն ինքը խաչուածին:
2 Վասն զի միտքս չդրի ձեր մէջ ուրիշ բան մը գիտնալ, բայց միայն Յիսուս Քրիստոսը ու այն խաչը ելած։
Զի ոչ եթէ ի մտի եդի գիտել ինչ ի ձեզ, բայց միայն զՅիսուս Քրիստոս, եւ զնոյն ի խաչ ելեալ:

2:2: Զի ո՛չ եթէ ՚ի մտի եդի գիտել ինչ ՚ի ձեզ, բայց միայն զՅիսուս Քրիստոս, եւ զնոյն ՚ի խա՛չ ելեալ[3644]։
[3644] Ոմանք. Գիտել ինչ ձեզ... ՚ի խաչ ելեալն։
2 որովհետեւ իմ մտքում չեմ դրել իմանալ ձեր մէջ այլ բան, եթէ ոչ՝ միայն Յիսուս Քրիստոսին եւ նոյն ինքը խաչուածին:
2 Վասն զի միտքս չդրի ձեր մէջ ուրիշ բան մը գիտնալ, բայց միայն Յիսուս Քրիստոսը ու այն խաչը ելած։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: ибо я рассудил быть у вас незнающим ничего, кроме Иисуса Христа, и притом распятого,
2:2  οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ ἰησοῦν χριστὸν καὶ τοῦτον ἐσταυρωμένον.
2:2. οὐ (not) γὰρ (therefore) ἔκρινά (I-separated) τι (to-a-one) εἰδέναι (to-have-had-come-to-see) ἐν (in) ὑμῖν (unto-ye) εἰ (if) μὴ (lest) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) καὶ (and) τοῦτον (to-the-one-this) ἐσταυρωμένον: (to-having-had-come-to-be-en-staked)
2:2. non enim iudicavi scire me aliquid inter vos nisi Iesum Christum et hunc crucifixumFor I judged not myself to know anything among you, but Jesus Christ: and him crucified.
2. For I determined not to know anything among you, save Jesus Christ, and him crucified.
2:2. For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.
For I determined not to know any thing among you, save Jesus Christ, and him crucified:

2: ибо я рассудил быть у вас незнающим ничего, кроме Иисуса Христа, и притом распятого,
2:2  οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ ἰησοῦν χριστὸν καὶ τοῦτον ἐσταυρωμένον.
2:2. non enim iudicavi scire me aliquid inter vos nisi Iesum Christum et hunc crucifixum
For I judged not myself to know anything among you, but Jesus Christ: and him crucified.
2:2. For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: I determined not to know any thing among you - Satisfied that the Gospel of God could alone make you wise unto salvation, I determined to cultivate no other knowledge, and to teach nothing but Jesus Christ, and him crucified, as the foundation of all true wisdom, piety, and happiness. No other doctrine shall I proclaim among you.
Albert Barnes: Notes on the Bible - 1834
2:2: For I determined - I made a resolution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was my deliberate purpose. It is to be recollected that Paul made this resolution, knowing the special fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and contempt. Yet he formed, and adhered to this resolution, though it might expose him to contempt; and though they might reject and despise his message.
Not to know - The word "know" here εἰδέναι eidenai is used probably in the sense of "attend to, be engaged in, or regard." I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws, but to attend to this only - making known the cross of Christ. The word εἰδω eidō to know, is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object there upon which he sought that knowledge should be diffused. Doddridge renders it "appear to know."
Anything among you - Anything while I was with you. Or, anything that may exist; among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is probably the correct interpretation.
Save Jesus Christ - Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you.
And him crucified - Or, "even καί kai him that was crucified." He resolved not only to make the "Messiah" the grand object of his knowledge and attention there, but even a "crucified" Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was in fact the Messiah. See the note at Co1 1:23. We may remark here:
(1) That this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of people; it is not to be a good farmer, or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician, but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.
(2) he is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the frivilous may deride it, yet this is to be the grand object of interest to him, and at no time, and "in no society" is he to be ashamed of it!
(3) it matters not what are the amusements of society around him; that fields of science, of gain, or ambition, are open before him, the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art, and of taste, it is that he may more successfully show to those who cultivate them, the superior beauty and excellency of the cross. If he studies the plans and the employments of people, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption.
(4) the preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the Reformation; so it was in the Moravian missions; so it has been in all Rev_ivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. "Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: not: Co1 1:22-25; Joh 17:3; Gal 3:1, Gal 6:14; Phi 3:8-10
Geneva 1599
For I (b) determined not to know any thing among you, save Jesus Christ, and him crucified.
(b) I did not profess any knowledge but the knowledge of Christ and him crucified.
John Gill
For I determined not to know anything among you,.... This was a resolution the apostle entered into before he came among them, that though he was well versed in human literature, and had a large compass of knowledge in the things of nature, yet would make known nothing else unto them, or make anything else the subject of his ministry,
save Christ, and him crucified: he had a spiritual and experimental knowledge of Christ himself, and which he valued above all things else; and this qualified him to make him known to others; and which knowledge he was very willing and ready to communicate by preaching the Gospel, which is the means of making known Christ as God's salvation to the souls of men; and on this subject he chiefly insisted, and in which he took great delight and pleasure; he made known the things respecting the person of Christ, as that he was God, the Son of God, and truly man. God and man in one person; the things respecting his office, as that he was the Messiah, the mediator, prophet, priest, and King, the head, husband, Saviour, and Redeemer of his church and people; and the things respecting his work as such, and the blessings of grace procured by him; as that justification is by his righteousness, pardon by his blood, peace, reconciliation, and atonement by his sacrifice, and salvation alone and entirely by him. His determination was to preach none but Christ; not himself, nor man; nor the power and purity of human nature, the free will and works of the creature, but to exclude all and everything from being partners with Christ in the business of salvation. This was the doctrine he chose in the first place, and principally, to insist upon, even salvation by Christ, and him, as
crucified: that which was the greatest offence to others was the most delightful to him, because salvation comes through and by the cross of Christ; and he dwelt upon this, and determined to do so; it being most for the glory of Christ, and what was owned for the conversion of sinners, the comfort of distressed minds, and is suitable food for faith, as he knew by his own experience.
John Wesley
I determined not to know anything - To wave all my other knowledge, and not to preach anything, save Jesus Christ, and him crucified - That is, what he did, suffered, taught. A part is put for the whole.
Robert Jamieson, A. R. Fausset and David Brown
The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [ALFORD], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.
2:32:3: Եւ ես տկարութեամբ՝ եւ երկիւղիւ, եւ դողութեամբ բազմաւ եղէ առ ձեզ[3645]. [3645] Ոմանք. Եղէ ընդ ձեզ։
3 Եւ ես տկարութեամբ, երկիւղով եւ սաստիկ դողով եղայ ձեզ հետ.
3 Եւ ես տկարութիւնով ու վախով եւ շատ դողով ձեր քով կեցայ.
Եւ ես տկարութեամբ եւ երկիւղիւ եւ դողութեամբ բազմաւ եղէ առ ձեզ:

2:3: Եւ ես տկարութեամբ՝ եւ երկիւղիւ, եւ դողութեամբ բազմաւ եղէ առ ձեզ[3645].
[3645] Ոմանք. Եղէ ընդ ձեզ։
3 Եւ ես տկարութեամբ, երկիւղով եւ սաստիկ դողով եղայ ձեզ հետ.
3 Եւ ես տկարութիւնով ու վախով եւ շատ դողով ձեր քով կեցայ.
zohrab-1805▾ eastern-1994▾ western am▾
2:33: и был я у вас в немощи и в страхе и в великом трепете.
2:3  κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῶ ἐγενόμην πρὸς ὑμᾶς,
2:3. κἀγὼ (and-I) ἐν (in) ἀσθενείᾳ (unto-an-un-vigoring-of) καὶ (and) ἐν (in) φόβῳ (unto-a-fearee) καὶ (and) ἐν (in) τρόμῳ (unto-a-tremblee) πολλῷ (unto-much) ἐγενόμην (I-had-became) πρὸς (toward) ὑμᾶς, (to-ye,"
2:3. et ego in infirmitate et timore et tremore multo fui apud vosAnd I was with you in weakness and in fear and in much trembling.
3. And I was with you in weakness, and in fear, and in much trembling.
2:3. And I was with you in weakness, and in fear, and with much trembling.
And I was with you in weakness, and in fear, and in much trembling:

3: и был я у вас в немощи и в страхе и в великом трепете.
2:3  κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῶ ἐγενόμην πρὸς ὑμᾶς,
2:3. et ego in infirmitate et timore et tremore multo fui apud vos
And I was with you in weakness and in fear and in much trembling.
2:3. And I was with you in weakness, and in fear, and with much trembling.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Апостол хорошо сознавал, что выступать в Коринфе только с одним возвещением о Христе распятом, было с его стороны большим риском. Чувство немощи переходило у него в прямой страх за исход своего предприятия и даже сопровождалось некоторого рода телесным потрясением (трепетом). И в самом деле, Ап. пришел собственно проповедывать язычникам, к которым он не мог обращаться с указанием на то, что на Христе исполнились ветхозаветные пророчества, как делал он это обращаясь к иудеям. Прибегать же к языческой мудрости он также не хотел. Отсюда понятна была его тревога.
Adam Clarke: Commentary on the Bible - 1831
2:3: I was with you in weakness - It is very likely that St. Paul had not only something in his speech very unfavourable to a ready and powerful elocution, but also some infirmity of body that was still more disadvantageous to him. A fine appearance and a fine voice cover many weaknesses and defects, and strongly and forcibly recommend what is spoken, though not remarkable for depth of thought or solidity of reasoning. Many popular orators have little besides their persons and their voice to recommend them. Louis XIV. styled Peter du Bosc le plus beau parleur de son royaume, the finest speaker in his kingdom; and among his own people he was styled l'orateur parfait, the perfect orator. Look at the works of this French protestant divine, and you find it difficult to subscribe to the above sayings. The difficulty is solved by the information that the person of M. du Bosc was noble and princely, and his voice full, harmonious, and majestic. Paul had none of these advantages, and yet idolatry and superstition fell before him. Thus God was seen in the work, and the man was forgotten.
In fear, and in much trembling - This was often the state of his mind; dreading lest he should at any time be unfaithful, and so grieve the Spirit of God; or that, after having preached to others, himself should be a castaway. See Co1 9:27.
An eminent divine has said that it requires three things to make a good preacher; study, temptation, and prayer. The latter, no man that lives near to God can neglect; the former, no man who endeavors rightly to divide the word of truth will neglect; and with the second every man will be more or less exercised whose whole aim is to save souls. Those of a different cast the devil permits to pass quietly on in their own indolent and prayerless way.
Albert Barnes: Notes on the Bible - 1834
2:3: And I was with you - Paul continued there at least a year and six months. Act 18:11.
In weakness - In conscious feebleness; diffident of my own powers, and not trusting to my own strength.
And in fear, and in much trembling - Paul was sensible that he had many enemies to encounter Act 18:6.; and he was sensible of his own natural disadvantages as a public speaker, Co2 10:10. He knew too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, "be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city," Act 18:9-10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him - And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labors, that God sends down His Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the Rev_ivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Co1 4:10-13; Act 17:1, Act 17:6-12, Act 20:18, Act 20:19; Co2 4:1, Co2 4:7-12, Co2 4:16, Co2 6:4, Co2 7:5, Co2 10:1, Co2 10:10; Co2 11:29, Co2 11:30, Co2 12:5-10, Co2 13:4; Gal 4:13, Gal 4:14
Geneva 1599
And I was with you in (c) weakness, and in fear, and in much trembling.
(c) He contrasts weakness with excellency of words, and therefore joins with it fear and trembling, which are companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride.
John Gill
And I was with you in weakness,.... Meaning either the weakness of his bodily presence, the contemptibleness of his voice, and the mean figure he made as a preacher among them, both with respect to the matter and manner of his ministry in the eyes of many; or his lowly and humble deportment among them, not exerting the power and authority Christ had given him as an apostle; but choosing rather to work with his own hands, as he did at Corinth, to minister to his own necessities, and those of others; or the many persecutions which he endured there for the sake of preaching a crucified Christ; and which he sometimes calls "infirmities"; see 2Cor 12:9 wherefore it is added,
and in fear, and in much trembling: not only on account of the greatness and awfulness of the work in which he was engaged, and lest the souls he ministered unto should be drawn aside from the truth, and into a sinful compliance; but because of the violence of men against him, threatening his life, and lying in wait for it: hence, the Lord, to encourage him, spake in a vision to him, and bid him not be afraid, but boldly preach his Gospel, and not be silent; assuring him of his presence, and that no man should set on him to hurt him, for he had many chosen vessels there to call by his grace through his ministry, Acts 18:9 which no doubt greatly served to remove the fears and tremor that attended him.
John Wesley
And I was with you - At my first entrance. In weakness - Of body, 2Cor 12:7 And in fear - Lest I should offend any. And in much trembling - The emotion of my mind affecting my very body.
Robert Jamieson, A. R. Fausset and David Brown
I--the preacher: as 1Cor 2:2 describes the subject, "Christ crucified," and 1Cor 2:4 the mode of preaching: "my speech . . . not with enticing words," "but in demonstration of the Spirit."
weakness--personal and bodily (2Cor 10:10; 2Cor 12:7, 2Cor 12:9; Gal 4:13).
trembling--(compare Phil 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (Eph 6:5) [CONYBEARE and HOWSON].
2:42:4: եւ բանն իմ եւ քարոզութիւն, ո՛չ պատիր բանիւք իմաստութեան, այլ արդեամբք Հոգւոյն եւ զօրութեամբ[3646]. [3646] Ոմանք. Եւ բան իմ... բանիւք իմաստութեամբ, այլ արդեամբ Հոգւոյն զօրութեան։
4 եւ իմ խօսքը եւ քարոզութիւնը իմաստութեան ճարտար խօսքերով չէին, այլ Սուրբ Հոգու համոզիչ զօրութեամբ,
4 Ու իմ խօսքս եւ քարոզութիւնս ո՛չ թէ մարդկային* իմաստութեան համոզիչ խօսքերով էր, հապա Հոգիին համոզիչ զօրութիւնով։
եւ բանն իմ եւ քարոզութիւն ոչ պատիր բանիւք [8]իմաստութեան, այլ` արդեամբք Հոգւոյն եւ զօրութեամբ:

2:4: եւ բանն իմ եւ քարոզութիւն, ո՛չ պատիր բանիւք իմաստութեան, այլ արդեամբք Հոգւոյն եւ զօրութեամբ[3646].
[3646] Ոմանք. Եւ բան իմ... բանիւք իմաստութեամբ, այլ արդեամբ Հոգւոյն զօրութեան։
4 եւ իմ խօսքը եւ քարոզութիւնը իմաստութեան ճարտար խօսքերով չէին, այլ Սուրբ Հոգու համոզիչ զօրութեամբ,
4 Ու իմ խօսքս եւ քարոզութիւնս ո՛չ թէ մարդկային* իմաստութեան համոզիչ խօսքերով էր, հապա Հոգիին համոզիչ զօրութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: И слово мое и проповедь моя не в убедительных словах человеческой мудрости, но в явлении духа и силы,
2:4  καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖ[ς] σοφίας [λόγοις] ἀλλ᾽ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,
2:4. καὶ (and) ὁ (the-one) λόγος (a-forthee) μου (of-me) καὶ (and) τὸ (the-one) κήρυγμά (a-heralding-to) μου (of-me) οὐκ (not) ἐν (in) πιθοῖς ( unto-conduced ) σοφίας (of-a-wisdoming-unto) λόγοις (unto-forthees,"ἀλλ' (other) ἐν (in) ἀποδείξει (unto-a-showing-off) πνεύματος (of-a-currenting-to) καὶ (and) δυνάμεως, (of-an-ability,"
2:4. et sermo meus et praedicatio mea non in persuasibilibus sapientiae verbis sed in ostensione Spiritus et virtutisAnd my speech and my preaching was not in the persuasive words of human wisdom. but in shewing of the Spirit and power:
4. And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power:
2:4. And my words and preaching were not the persuasive words of human wisdom, but were a manifestation of the Spirit and of virtue,
And my speech and my preaching [was] not with enticing words of man' s wisdom, but in demonstration of the Spirit and of power:

4: И слово мое и проповедь моя не в убедительных словах человеческой мудрости, но в явлении духа и силы,
2:4  καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖ[ς] σοφίας [λόγοις] ἀλλ᾽ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,
2:4. et sermo meus et praedicatio mea non in persuasibilibus sapientiae verbis sed in ostensione Spiritus et virtutis
And my speech and my preaching was not in the persuasive words of human wisdom. but in shewing of the Spirit and power:
2:4. And my words and preaching were not the persuasive words of human wisdom, but were a manifestation of the Spirit and of virtue,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Тем не менее слово его, т. е. Евангелие, которое составляло содержание его проповеди, и проповедь, т. е. его речи о Христе (со внешней стороны) оставались чуждыми влияниям человеческой мудрости. - Не в убедительных словах человеческой мудрости. Ап. полагал силу своей проповеди не в том, чтобы придать ей внешний вид строго разработанной ораторской системы. - Но в явлении духа и силы. Под явлением(apodeixei) следует разуметь ту ясность, какая получается в уме слушателя проповеди апостола (ср. XIV:24-25). Апостол, проповедуя коринфянам, старался только о том, чтобы для них стало вполне ясно то, что составляло сущность Евангелия. - Духа и силы. Духа - это родительный причины. Только от Божественного Духа получается такое вполне ясное сознание в слушателях проповеди апостольской (ср. Еф I:17, 18). Силы - это родительный, обозначающий способ действия Духа. Дух действует в этом случае сильно; внутренняя сила истины, возвещаемой при помощи Духа Св. увлекает ум, волю и сердце человека к послушанию этой истине. - Едва ли апостол здесь мог иметь в виду чудеса, какие он творил и в Коринфе (мнение Иоанна Златоуста), потому что в I гл. он сам отнесся с осуждением к иудеям, которые искали опоры для своей веры во Христа только в чудесных знамениях (ст. 22).
Adam Clarke: Commentary on the Bible - 1831
2:4: And my speech - Ὁ λογος μου, My doctrine; the matter of my preaching.
And my preaching - Το κηρυγμα μου, My proclamation, my manner of recommending the grand but simple truths of the Gospel.
Was not with enticing words of man's wisdom - Ενπειθοις ανθρωπινης σοφιας λογοις, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame.
But in demonstration of the Spirit - Αποδειξει, In the manifestation; or, as two ancient MSS. have it, αποκαλυψει, in the revelation of the Spirit. The doctrine that he preached was revealed by the Spirit: that it was a revelation of the Spirit, the holiness, purity, and usefulness of the doctrine rendered manifest: and the overthrow of idolatry, and the conversion of souls, by the power and energy of the preaching, were the demonstration that all was Divine. The greater part of the best MSS., versions, and fathers, leave out the adjective ανθρωπινης, man's, before σοφιας, wisdom: it is possible that the word may be a gloss, but it is necessarily implied in the clause. Not with the persuasive discourses, or doctrines of wisdom; i.e. of human philosophy.
Albert Barnes: Notes on the Bible - 1834
2:4: And my speech - The word "speech" here - if it is to be distinguished from "preaching" - refers, perhaps, to his more private reasonings; his preaching to his public discourses.
Not with enticing words - Not with the persuasive reasonings (πειθοῖς λόγοις peithois logois) of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm; and which the Greeks so much esteemed.
But in demonstration - In the showing ἀποδείξει apodeixei; or in the testimony or evidence which the Spirit produced. The meaning is, that the Spirit furnished the evidence of the divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished was, undoubtedly, the miracles which were performed; the gift of tongues; and the remarkable conversions which attended the gospel - The word "Spirit" here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the divine origin and nature of the gospel. This had been by the gift of tongues (Co1 1:5-7. Compare 1 Cor. 14), and by the effects of his agency in renewing and sanctifying the heart.
And of power - That is, of the power of God Co1 2:5; the divine power and efficacy which attended the preaching of the gospel there. Compare Th1 1:5 - The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen:
(1) In the conversion of sinners to God of all classes, ages, and conditions, when all human means of reforming them was vain.
(2) in its giving them peace, joy, and happiness; and in its transforming their lives.
(3) in making them different people - in making the drunkard sober; the thief honest; the licentious pure; the profane Rev_erent; the indolent industrious; the harsh and unkind, gentle and kind; and the wretched happy.
(4) in its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere - And in regard to this evidence to which the apostle appeals, we may observe:
(1) That is a kind of evidence which anyone may examine, and which no one can deny. It does not need labored, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.
(2) it is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a Rev_ival of religion. There is no where more manifest demonstration of his presence than when, in such a Rev_ival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.
(3) the gospel has thus evidenced from age to age that it is from God. Every converted sinner furnishes such a demonstration; and every instance where it produces peace, hope, joy, shows that it is from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: my speech: Act 20:27
not: Co1 2:1, Co1 2:13, Co1 1:17; Jdg 14:15, Jdg 16:5; Sa2 14:17-20, Sa2 15:2-6; Kg1 22:13, Kg1 22:14; Ch2 18:19-21; Pro 7:21, Pro 20:19; Jer 20:10; Eze 13:6, Eze 13:10, Eze 13:11; Rom 16:18; Col 2:4; Pe2 1:16, Pe2 2:18
enticing: or, persuasible, Act 26:28; Gal 1:10
but: Co1 4:20; Joh 16:8-15; Rom 15:19; Th1 1:5; Pe1 1:12
Geneva 1599
And my speech and my preaching [was] not with enticing words of man's wisdom, (2) but in (d) demonstration of the Spirit and of power:
(2) He turns now to the commendation of his ministry, which he had granted to his adversaries: for his strength and power, which they knew well enough, was so much the more excellent because it had no worldly help behind it.
(d) By "demonstration" he means such a proof as is made by reasons both certain and necessary.
John Gill
And my speech, and my preaching,.... As he determined, so he acted. As the subject matter of his ministry was not any of the liberal arts and sciences, or the philosophy and dry morality of the Gentiles, but salvation by a crucified Christ; so his style, his diction, his language used in preaching,
was not with enticing words of man's wisdom; with technical words, words of art, contrived by human wisdom to captivate the affections; and with bare probable arguments only, a show of reason to persuade the mind to an assent, when nothing solid and substantial is advanced, only a run of words artfully put together, without any strength of argument in them; a method used by the false teachers, and which the apostle here strikes at, and tacitly condemns:
but in demonstration of the Spirit, and of power; partly by making use of solid proofs out of the writings of the Old Testament, indited by the Spirit of God, and which amounted to a demonstration of the truths he delivered; and partly by signs, and wonders, and miracles, and gifts of the Holy Ghost, those extraordinary instances of divine power, which greatly confirmed the doctrines he preached: and besides all these, the Spirit of God wonderfully assisted him in his work, both as to words and matter; directing him, what to say, and in what form, in words, not which human wisdom taught, but which the Holy Ghost taught; and accompanying his ministry with his power, to the conversion, comfort, edification, and salvation of many.
John Wesley
And my speech in private, as well as my public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use; but with the demonstration of the Spirit and of power - With that powerful kind of demonstration, which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence.
Robert Jamieson, A. R. Fausset and David Brown
my speech--in private.
preaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing--rather, "persuasive."
man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of . . . Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Acts 6:10; Heb 4:12; compare also Rom 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.
2:52:5: զի հաւատք ձեր մի՛ իցեն իմաստութեամբ մարդկան, այլ զօրութեամբ Աստուծոյ[3647]։ վջ [3647] Ոմանք. Հաւատքն ձեր։
5 որպէսզի ձեր հաւատը չլինի մարդկանց իմաստութեամբ, այլ՝ Աստծու զօրութեամբ:
5 Որպէս զի ձեր հաւատքը մարդոց իմաստութիւնովը չըլլայ, հապա Աստուծոյ զօրութիւնովը։
զի հաւատք ձեր մի՛ իցեն իմաստութեամբ մարդկան, այլ` զօրութեամբ Աստուծոյ:

2:5: զի հաւատք ձեր մի՛ իցեն իմաստութեամբ մարդկան, այլ զօրութեամբ Աստուծոյ[3647]։ վջ
[3647] Ոմանք. Հաւատքն ձեր։
5 որպէսզի ձեր հաւատը չլինի մարդկանց իմաստութեամբ, այլ՝ Աստծու զօրութեամբ:
5 Որպէս զի ձեր հաւատքը մարդոց իմաստութիւնովը չըլլայ, հապա Աստուծոյ զօրութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: чтобы вера ваша [утверждалась] не на мудрости человеческой, но на силе Божией.
2:5  ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾽ ἐν δυνάμει θεοῦ.
2:5. ἵνα (so) ἡ (the-one) πίστις (a-trust) ὑμῶν (of-ye) μὴ (lest) ᾖ (it-might-be) ἐν (in) σοφίᾳ (unto-a-wisdoming-unto) ἀνθρώπων (of-mankinds,"ἀλλ' (other) ἐν (in) δυνάμει (unto-an-ability) θεοῦ. (of-a-Deity)
2:5. ut fides vestra non sit in sapientia hominum sed in virtute DeiThat your faith might not stand on the wisdom of men, but on the power of God.
5. that your faith should not stand in the wisdom of men, but in the power of God.
2:5. so that your faith would not be based on the wisdom of men, but on the virtue of God.
That your faith should not stand in the wisdom of men, but in the power of God:

5: чтобы вера ваша [утверждалась] не на мудрости человеческой, но на силе Божией.
2:5  ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾽ ἐν δυνάμει θεοῦ.
2:5. ut fides vestra non sit in sapientia hominum sed in virtute Dei
That your faith might not stand on the wisdom of men, but on the power of God.
2:5. so that your faith would not be based on the wisdom of men, but on the virtue of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Апостол поступал так потому, что хорошо понимал, как легко может вера, обоснованная логическими доводами, быть потрясена новыми доводами такого же рода. Он хотел поэтому своим простым свидетельством о Христе только проложить путь воздействию силы Духа Божия на сердца коринфян - Таким образом здесь Ап. опять возвращается к теме, высказанной им в I гл. 18: ст.: Евангелие вовсе не есть мудрость, а сила, не философия, а дело спасения. Коринфяне потому и разделились на партии, что не захотели признать этой истины. Они делали из Евангелия систему, превращали Церковь в философскую школу, а служителей ее - в учителей и риторов.
Adam Clarke: Commentary on the Bible - 1831
2:5: That your faith should not stand - That the illumination of your souls and your conversion to God might appear to have nothing human in it: your belief, therefore, of the truths which have been proposed to you is founded, not in human wisdom, but in Divine power: human wisdom was not employed; and human power, if it had been employed, could not have produced the change.
Albert Barnes: Notes on the Bible - 1834
2:5: That your faith - That is, that your belief of the divine origin of the Christian religion.
Should not stand - Greek, "should not be;" that is, should not rest upon this; or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from Him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest upon human wisdom.
In the power of God - In the evidence of divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul; and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels, although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was; and that all this has been accomplished by the religion of the cross.
The blind man that was made to see by the Saviour John 10, might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists, but of one thing he certainly could not doubt, that "whereas he was blind, he then saw;" Joh 10:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts; and no power to meet the objections and cavils of those who might choose to embarrass him. So people may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs - just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: stand: Gr. be
but: Co1 1:17, Co1 3:6; Act 16:14; Co2 4:7, Co2 6:7
Geneva 1599
(3) That your faith should not stand in the wisdom of men, but in the power of God.
(3) And he tells the Corinthians that he did it for their great profit, because they might by this know manifestly that the Gospel was from heaven. Therefore he privately rebukes them, because in vainly seeking to be noticed, they willingly deprived themselves of the greatest help of their faith.
John Gill
That your faith should not stand,.... "Or be in the wisdom of men, but in the power of God". The Spirit of God directed him, and he under his influence chose, and by his assistance pursued this way of preaching, with this view, and for this reason, that faith in Christ, and in the doctrines of his Gospel, which comes by hearing, might not be attributed to the force of human eloquence and oratory; or stand upon so sandy a foundation, as that which might, if that was the case, be puffed away by a superior flow and force of words; but that it might be ascribed, as it ought to be, to almighty power, stand in it, be supported by it, and at last be finished and fulfilled with it.
John Wesley
That your faith might not be built on the wisdom or power of man, but on the wisdom and power of God.
Robert Jamieson, A. R. Fausset and David Brown
stand in . . . wisdom of men--rest on it, owe its origin and continuance to it.
2:62:6: Զիմաստութիւն խօսիմք ընդ կատարեալս. զիմաստութիւն, ո՛չ զաշխարհիս այսորիկ, եւ ո՛չ զիշխանաց աշխարհի՛ս այսորիկ զխափանելեացս[3648]. [3648] Ոմանք. Ոչ աշխարհիս այսորիկ զխափա՛՛։
6 Իմաստութիւնը քարոզում ենք հոգեպէս կատարեալներին, իմաստութիւն, որ այս աշխարհինը չէ, ոչ էլ այս աշխարհի՝ կործանման սահմանուած իշխանների իմաստութիւնը,
6 Սակայն կատարեալներուն հետ իմաստութեան մասին կը խօսինք, բայց ո՛չ թէ աշխարհի իմաստութեան եւ ո՛չ այս աշխարհի մահկանացու իշխաններուն,
Զիմաստութիւն խօսիմք ընդ կատարեալս, զիմաստութիւն, ոչ զաշխարհիս այսորիկ եւ ոչ զիշխանաց աշխարհիս այսորիկ զխափանելեացս:

2:6: Զիմաստութիւն խօսիմք ընդ կատարեալս. զիմաստութիւն, ո՛չ զաշխարհիս այսորիկ, եւ ո՛չ զիշխանաց աշխարհի՛ս այսորիկ զխափանելեացս[3648].
[3648] Ոմանք. Ոչ աշխարհիս այսորիկ զխափա՛՛։
6 Իմաստութիւնը քարոզում ենք հոգեպէս կատարեալներին, իմաստութիւն, որ այս աշխարհինը չէ, ոչ էլ այս աշխարհի՝ կործանման սահմանուած իշխանների իմաստութիւնը,
6 Սակայն կատարեալներուն հետ իմաստութեան մասին կը խօսինք, բայց ո՛չ թէ աշխարհի իմաստութեան եւ ո՛չ այս աշխարհի մահկանացու իշխաններուն,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Мудрость же мы проповедуем между совершенными, но мудрость не века сего и не властей века сего преходящих,
2:6  σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
2:6. Σοφίαν (To-a-wisdoming-unto) δὲ (moreover) λαλοῦμεν (we-speak-unto) ἐν (in) τοῖς (unto-the-ones) τελείοις , ( unto-finish-belonged ,"σοφίαν (to-a-wisdoming-unto) δὲ (moreover) οὐ (not) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) οὐδὲ (not-moreover) τῶν (of-the-ones) ἀρχόντων (of-firstings) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) τῶν (of-the-ones) καταργουμένων : ( of-being-un-worked-down-unto )
2:6. sapientiam autem loquimur inter perfectos sapientiam vero non huius saeculi neque principum huius saeculi qui destruunturHowbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought.
6. Howbeit we speak wisdom among the perfect: yet a wisdom not of this world, nor of the rulers of this world, which are coming to nought:
2:6. Now, we do speak wisdom among the perfect, yet truly, this is not the wisdom of this age, nor that of the leaders of this age, which shall be reduced to nothing.
Howbeit 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:

6: Мудрость же мы проповедуем между совершенными, но мудрость не века сего и не властей века сего преходящих,
2:6  σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
2:6. sapientiam autem loquimur inter perfectos sapientiam vero non huius saeculi neque principum huius saeculi qui destruuntur
Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought.
2:6. Now, we do speak wisdom among the perfect, yet truly, this is not the wisdom of this age, nor that of the leaders of this age, which shall be reduced to nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-16: Апостол сказал уже (I:23-24), что Христос распятый есть не только Божия сила, но и Божия премудрость. Последнее положение он развивает теперь. Он изображает мудрость, заключающуюся в Евангелии, по ее сверхъестественному происхождению и по ее недоступности для обыкновенного человеческого разумения (6-9) и указывает тот способ, каким только и можно узнать ее и передать другим (10-13). При этом апостол раскрывает понятие "совершенства" христианского, которое делает людей способными понимать божественную премудрость (14-16).

6: Здесь содержится тема далее следующего отдела, кончающегося 4: стихом III главы. Хотя крест не есть мудрость, но для того, кто уже испытал по себе благодать искупления, даруемого Крестом Христовым. Крест является источником всякого просвещения и высшей мудростью. - Мудрость, о которой здесь говорит Апостол, это не простая проповедь о Христе, а религиозно-философские рассуждения о существе и основах христианства, о планах Божественного домостроительства. Такие рассуждения предлагает Ап. напр. в послании к Рим (гл. IX-XI), в послании к Ефесянам (гл. I) и к Колоссянам (гл. I) или в XV гл. нашего послания. Излагать такие учения - это дело уже не миссионера, а учителя. Миссионер обращается собственно к сердцу человека-грешника и указывает ему на крест как на средство спасения от грехов, а учитель развивает познания верующих и этим содействует усилению в них чувства христианской любви. - Так понимать выражение премудрость побуждает употребленное при этом выражение: между совершенными. Слово совершенный (teleioV) здесь очевидно имеет особый смысл, не одинаковый с выражением верующий(pistoV). В III гл. 1: ст. вместо этого слова уже поставлено слово духовный(pneumatikoV), противоположное выражению младенец(ср. XIV:20; Еф IV:13, 14). Младенцем здесь и в указанных параллельных местах называется верующий, только что вступивший в Церковь и нуждающийся еще в духовном укреплении. Таким образом, под совершенным нужно понимать христианина, уже достигшего полного мужеского возраста, в противоположность христианину-ребенку, в достаточной (хотя и не в полной - ср. Флп III:12-17) мере утвердившегося в христианской вере и жизни. Когда Ап. находится среди таких утвердившихся во Христе верующих, то он считает себя в праве открывать пред ними сокровища мудрости, заключенной в Евангелии (ср. Кол II:3). При этом Ап. действует уже не как проповедник, а как учитель (вместо: проповедуем следовало бы поставить: беседуем, обсуждаем - по греч. lalomϋen). - Премудрость не века сего. Коринфяне полагали, что учение христианства - это только усовершенствованное учение греческой философии. Ап. напротив говорит, что возвещаемая им мудрость - вовсе не произведение ума человеческого (века сего - см. I:20). - Не властей века сего преходящих. Некоторые толкователи разумеют здесь демонов, на основании Ин XII:31: и Еф VI:12. Но ведь по апостолу, эти власти века распяли Христа (8) - значит, это не демоны. Затем, этих властей века Ап. считает способными познать премудрость Божию во Христе и полагает, что, познавши ее, власти века не распяли бы Христа. Но опять этого он не мог сказать о демонах, которые знали Христа и тем не менее всячески вредили Ему... Лучше видеть здесь тех людей, как Ирод, Пилат и фарисеи, которые стояли при Христе во главе иудейского народа и почти бессознательно содействовали осуществлению плана Божественного домостроительства. - Преходящих. Чем больше усиливается влияние Евангелия в мире, тем более утрачивают свою власть представители человеческой мудрости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Discoveries of the Gospel; Spiritual Things Spiritually Discerned.A. D. 57.
6 Howbeit 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: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 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. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For 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. 12 Now 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. 13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But 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. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

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 (v. 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 (v. 6, 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 v. 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. i. 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, v. 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 (v. 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, Luke xxiii. 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. lxiv. 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 LXX. 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. xxv. 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, 2 Tim. i. 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, v. 10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2 Pet. i. 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, v. 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 (v. 12); not the spirit which is in the wise men of the world (v. 6), nor in the rulers of the world (v. 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, v. 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, v. 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, v. 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, John i. 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 (ch. i. 19, 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 (ch. ii. 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, v. 15. Either, (1.) He who is sanctified and made spiritually-minded (Rom. viii. 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, Ps. lxxxiii. 3. Their life is hid with Christ in God, Col. iii. 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 ch. xiv. 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 (v. 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.
Adam Clarke: Commentary on the Bible - 1831
2:6: We speak wisdom among them that are perfect - By the εν τοις τελειοις, among those that are perfect, we are to understand Christians of the highest knowledge and attainments- those who were fully instructed in the knowledge of God through Christ Jesus. Nothing, in the judgment of St. Paul, deserved the name of wisdom but this. And though he apologizes for his not coming to them with excellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that came from above. Dr. Lightfoot thinks that the apostle mentions a fourfold wisdom.
1. Heathen wisdom, or that of the Gentile philosophers, Co1 1:22, which was termed by the Jews חכמה יונית chokmah yevanith, Grecian wisdom; and which was so undervalued by them, that they joined these two under the same curse: Cursed is he that breeds hogs; and cursed is he who teaches his son Grecian wisdom. Bava Kama, fol. 82.
2. Jewish wisdom; that of the scribes and Pharisees, who crucified our Lord, Co1 2:8.
3. The Gospel, which is called the wisdom of God in a mystery, Co1 2:7.
4. The wisdom, του αιωνος τουτου, of this world; that system of knowledge which the Jews made up out of the writings of their scribes and doctors. This state is called העולם הזה haolam hazzeh, this or the present world; to distinguish it from העולם הבא haolam habba the world to come; i.e. the days of the Messiah. Whether we understand the term, this world, as relating to the state of the Gentiles, cultivated to the uttermost in philosophical learning, or the then state of the Jews, who had made the word of God of no effect by their traditions, which contained a sort of learning of which they were very fond and very proud, yet, by this Grecian and Jewish wisdom, no soul ever could have arrived at any such knowledge or wisdom as that communicated by the revelation of Christ. This was perfect wisdom; and they who were thoroughly instructed in it, and had received the grace of the Gospel, were termed τελειοι, the perfect. This, says the apostle, is not the wisdom of this world, for that has not the manifested Messiah in it; nor the wisdom of the rulers of this world - the chief men, whether philosophers among the Greeks, or rabbins among the Jews (for those we are to understand as implied in the term rulers, used here by the apostle) these rulers came to nought; for they, their wisdom, and their government, were shortly afterwards overturned in the destruction of Jerusalem. This declaration of the apostle is prophetic. The ruin of the Grecian superstition soon followed.
Albert Barnes: Notes on the Bible - 1834
2:6: How be it - But δε de. This commences the "second" head or argument in this chapter, in which Paul shows that if human wisdom is missing in his preaching, it is not devoid of true, and solid, and even divine wisdom - Bloomfield.
We speak wisdom - We do not admit that we utter foolishness. We have spoken of the foolishness of preaching Co1 1:21; and of the estimate in which it was held by the world Co1 1:22-28; and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. We have been uttering that which is truly wise, but which is seen and understood to be such only by those who are qualified to judge - by those who may be denominated "perfect," that is, those who are suited by God to understand it. By "wisdom" here, the apostle means that system of truth which he had explained and defended - the plan of salvation by the cross of Christ.
Among them that are perfect - (ἐν τοῖς τελείοις en tois teleios). This word "perfect" is here evidently applied to Christians, as it is in Phi 3:15, "Let us therefore as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry, but that they were qualified to understand the gospel in contradistinction from the gross, the sensual, and the carnally minded, who rejected it as foolishness. There is, perhaps, here an allusion to the pagan mysteries, where those who had been fully initiated were said to be perfect - fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of the Christian religion, will be qualified to see its beauty and its wisdom. The gross and sensual do not see it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency.
Not the wisdom of the world - Not that which this world has originated or loved.
Nor of the princes of this world - Perhaps intending chiefly here the rulers of the Jews; see Co1 2:8. They neither devised it, nor loved it, nor saw its wisdom; Co1 2:8.
That come to naught - That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendor, come to nothing in the grave; compare isa 14. All the plans of human wisdom shall fail; and this which is originated by God only shall stand,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: them: Co1 14:20 *Gr: Job 1:1; Psa 37:37; Mat 5:48, Mat 19:21; Co2 13:11; Eph 4:11-13; Phi 3:12-15; Col 4:12; Heb 5:14; Jam 3:2; Pe1 5:10
not: Co1 2:1, Co1 2:13, Co1 1:18, Co1 1:19; Luk 16:8; Co2 1:12, Co2 4:4; Eph 2:2; Jam 3:15
of the: Co1 2:8; Job 12:19, Job 12:21; Psa 2:1-6; Isa 19:11-13, Isa 40:23; Act 4:25-28
come: Co1 1:28; Psa 33:10
Geneva 1599
(4) Howbeit we speak wisdom among them that are (e) perfect: yet not the wisdom of this world, nor of the (f) princes of this world, that come to nought:
(4) Another argument taken from the nature of the thing, that is, of the Gospel, which is true wisdom, but known only to those who are desirous of perfection: and it is unsavoury to those who otherwise excel in the world, but yet vainly and frailly.
(e) They are called perfect here, not who had already gotten perfection, but those who are striving for it, as in (Phil 3:15): so that perfect is contrasted with weak.
(f) Those that are wiser, richer, or mightier than other men are.
John Gill
Howbeit we speak wisdom,.... Though the wise philosophers among the Gentiles accounted the Gospel foolishness; and though the apostle, by an ironical concession, had called the ministry of it the foolishness of preaching, and the foolishness of God, and had thought best, for wise reasons, to deliver it in a plain and simple manner, without the embellishments of human wisdom; yet he vindicates it from the charge of folly: it was not folly, but wisdom, which he and his fellow ministers preached, and that of the highest kind, as appears from what follows. Though it was not esteemed so by all men, yet
among, or with
them that are perfect; adult, at age, opposed to babes and children; such who have their understandings enlightened by the spirit of wisdom and revelation; who have their senses exercised to discern between divine and human wisdom; and who are perfect in a comparative sense, having more spiritual knowledge and understanding than others; for none, in the present state of things, are absolutely perfect in knowledge; they that know most, know but in part: now to such the Gospel and the doctrines of it appear to be the highest wisdom; for the apostle's sense is not that he and other Gospel ministers preached the more sublime doctrines of it to a select set of persons that had more judgment and a better understanding of things than others: if this could be thought to be the apostle's meaning, he might be supposed to allude to a custom among the Jews, not to deliver the sublime things of the law, but to persons so and so qualified.
"Says R. Ame (r), they do not deliver the secrets of the law, but to him who has the five things or characters in Is 3:3''
So they did not suffer the first chapter of Genesis and the visions of Ezekiel to be read until thirty years of age (s); and from them the Pythagoreans took their notion of not declaring their mysteries but to "perfect ones", the word here used (t); but the apostle's sense is, that to such that were perfect, and even to everyone that had the least degree of spiritual knowledge, the Gospel was wisdom. Some refer this clause not to persons, but things; and so the Arabic version reads it, "we speak wisdom concerning things that are perfect"; as the things of the Gospel are, such as a plenteous redemption, perfect righteousness, full pardon, plenary satisfaction, and complete salvation and happiness:
yet not the wisdom of this world, nor of the princes of this world, that come to nought: meaning not the idolatry, superstition, curious and magic arts introduced by demons, which principalities and powers, with all their works, are spoiled and destroyed by Christ; but either the political wisdom and crafty schemes of the civil governors of the world, against Christ and his Gospel, who were by this time most, if not all of them, dead; or the vain philosophy of the wise and learned among the Gentiles, who every day were less and less in vogue, through the quick and powerful spread of the Gospel; or rather the highest pitch of wisdom and knowledge in divine things, which the doctors and Rabbins among the Jews attained to in the age before the Messiah's coming; called "this world" in distinction from the times of the Messiah, which in Jewish language was, "the world to come", as Dr. Lightfoot observes; who with all their wisdom were confounded and brought to nought by the superior wisdom of the Gospel.
(r) T. Bab. Chagiga, fol. 13. 1. (s) Hieron. prefat. in Ezekiel & ad Paulin. Tom. III. fol. 3. 2. (t) Hierocles in Pythag. Carmin. p. 302.
John Wesley
Yet we speak wisdom - Yea, the truest and most excellent wisdom. Among the perfect - Adult, experienced Christians. By wisdom here he seems to mean, not the whole Christian doctrine, but the most sublime and abstruse parts of it. But not the wisdom admired and taught by the men of this world, nor of the rulers of this world, Jewish or heathen, that come to nought - Both they and their wisdom, and the world itself.
Robert Jamieson, A. R. Fausset and David Brown
Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" (1Cor 1:28), only that here, "we speak" refers to something less public (compare 1Cor 2:7, 1Cor 2:13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.
perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (1Cor 3:1-2), and cannot therefore understand the deeper truths of Christianity (1Cor 14:20; Phil 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (1Cor 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (1Cor 2:2), but now spoken to the "perfect" (1Cor 15:51; Rom 11:25; Eph 3:5-6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Phil 3:12, Phil 3:15, with 1Jn 2:12-14). "God" (1Cor 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (1Cor 2:8; compare 1Cor 1:20) [BENGEL].
come to naught--nothingness (1Cor 1:28). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with ALFORD, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (1Cor 1:28).
2:72:7: այլ խօսիմք զԱստուծոյ իմաստութիւնն ծածո՛ւկ խորհրդով, զոր յառաջ քան զյաւիտեանս սահմանեաց Աստուած ՚ի փառս մեր[3649]. [3649] Ոմանք. ԶԱստուծոյ իմաստութիւն ծածուկ խորհրդովք։
7 այլ քարոզում ենք Աստծու խորհրդաւոր, թաքուն իմաստութիւնը, որը ծածկուած է մարդկանցից եւ որն Աստուած սահմանել էր մեր փառքի համար նախքան յաւիտեանները.
7 Հապա Աստուծոյ ծածուկ իմաստութեան մասին կը խօսինք խորհրդով, որ աշխարհի ստեղծուելէն առաջ սահմանեց Աստուած մեր փառքին համար.
այլ խօսիմք զԱստուծոյ իմաստութիւնն ծածուկ խորհրդով, զոր յառաջ քան զյաւիտեանս սահմանեաց Աստուած ի փառս մեր:

2:7: այլ խօսիմք զԱստուծոյ իմաստութիւնն ծածո՛ւկ խորհրդով, զոր յառաջ քան զյաւիտեանս սահմանեաց Աստուած ՚ի փառս մեր[3649].
[3649] Ոմանք. ԶԱստուծոյ իմաստութիւն ծածուկ խորհրդովք։
7 այլ քարոզում ենք Աստծու խորհրդաւոր, թաքուն իմաստութիւնը, որը ծածկուած է մարդկանցից եւ որն Աստուած սահմանել էր մեր փառքի համար նախքան յաւիտեանները.
7 Հապա Աստուծոյ ծածուկ իմաստութեան մասին կը խօսինք խորհրդով, որ աշխարհի ստեղծուելէն առաջ սահմանեց Աստուած մեր փառքին համար.
zohrab-1805▾ eastern-1994▾ western am▾
2:77: но проповедуем премудрость Божию, тайную, сокровенную, которую предназначил Бог прежде веков к славе нашей,
2:7  ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
2:7. ἀλλὰ (other) λαλοῦμεν (we-speak-unto) θεοῦ (of-a-Deity) σοφίαν (to-a-wisdoming-unto) ἐν (in) μυστηρίῳ, (unto-a-flexerlet,"τὴν (to-the-one) ἀποκεκρυμμένην, (to-having-had-come-to-be-concealed-off,"ἣν (to-which) προώρισεν (it-bounded-before-to,"ὁ (the-one) θεὸς (a-Deity,"πρὸ (before) τῶν (of-the-ones) αἰώνων (of-ages) εἰς (into) δόξαν (to-a-recognition) ἡμῶν: (of-us)
2:7. sed loquimur Dei sapientiam in mysterio quae abscondita est quam praedestinavit Deus ante saecula in gloriam nostramBut we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory:
7. but we speak God’s wisdom in a mystery, the that hath been hidden, which God foreordained before the worlds unto our glory:
2:7. Instead, we speak of the wisdom of God in a mystery which has been hidden, which God predestined before this age for our glory,
But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:

7: но проповедуем премудрость Божию, тайную, сокровенную, которую предназначил Бог прежде веков к славе нашей,
2:7  ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
2:7. sed loquimur Dei sapientiam in mysterio quae abscondita est quam praedestinavit Deus ante saecula in gloriam nostram
But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory:
2:7. Instead, we speak of the wisdom of God in a mystery which has been hidden, which God predestined before this age for our glory,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Премудрость Божию. Эта мудрость первоначально была в Боге и от Него изошла - Тайную (en musthriw). У Ап. Павла слово тайна обозначает не факт или событие, с которым один человек ознакомляет другого, а решение, сокрытое до времени в Боге и потом Самим Богом же открываемое. Тайна - это событие или истина, которых человек не может узнать своим собственным умом, самостоятельно, а узнает только по откровению от Бога (Рим XVI:25; Еф III:4; Рим XI:25; Кор XI:51; ср. Лк VIII:10). Вместо тайную правильнее бы перевести: "которая существовала как тайна". Относить это выражение к слову проповедуем - нельзя, потому что это значило бы, что Ап. вводил какое-то особое, эсотерическое или секретное, преподавание религии. - Сокровенную. Этим прибавлением указывается на то, что Богу долгое время благоугодно было скрывать эту премудрость от людей (ср. Рим XVI:25; Еф III:5). Этим она различается от другой, тоже Божией премудрости, какую люди могли узнавать с самого своего появления на свет (1Кор.I:21; Рим I:20): то была премудрость, раскрытая в творении. - Которую предназначил Бог... Два признака истинной Евангельской премудрости уже указаны. Это - ее высшее происхождение и затем ее сокровенность. Теперь Ап. указывает третий характерный ее признак - ее высокое предназначение. Премудрость эта должна повести за собою прославление верующих. Человек создан для небесного прославления - эта цель была определена в Совете Божием еще прежде создания мира и человека (ср. Рим XIII:29). Слава эта будет состоять в том, что верующие образуют из себя общество святых, которые способны отражать на себе величие Божие и служить орудиями святой воли Божией, которые стоят к Богу в отношении детей и ко Христу - в отношении братьев.
Adam Clarke: Commentary on the Bible - 1831
2:7: The wisdom of God in a mystery - The Gospel of Jesus Christ, which had been comparatively hidden from the foundation of the world, (the settling of the Jewish economy, as this phrase often means), though appointed from the beginning to be revealed in the fullness of time. For, though this Gospel was, in a certain sense, announced by the prophets, and prefigured by the law, yet it is certain that even the most intelligent of the Jewish rulers, their doctors, scribes, and Pharisees, had no adequate knowledge of it; therefore it was still a mystery to them and others, till it was so gloriously revealed by the preaching of the apostles.
Albert Barnes: Notes on the Bible - 1834
2:7: But we speak - We who have preached the gospel.
The wisdom of God - We teach or proclaim the wise plan of God for the salvation of people; we make known the divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of human beings.
In a mystery, even the hidden wisdom - ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην en mustē riō tē n apokekrummenē n. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made, "We proclaim the divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible, but he refers to the fact that this wisdom had been "hidden in a mystery" from people until that time, but was then Rev_ealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the divine wisdom which had been concealed from the minds of people. The word "mystery" with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain.
But this is not the sense in which it is commonly used in the Scriptures; see the note at Mat 13:11; compare Campbell on the Gospels, Dissertation 9; part 1. The word properly denotes that which is "concealed" or "hidden;" that which has not yet been made known; and is applied to those truths which until the Revelation of Jesus Christ were concealed from people, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unRev_ealed, and unknown to the world. The word stands opposed to that which is Rev_ealed, not to that which is in itself plain. The doctrines to which the word relates may be in themselves clear and simple, but they are hidden in mystery until they are Rev_ealed. From this radical idea in the word "mystery," however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult to that which is enigmatical and obscure; Co1 14:2; Ti1 3:16.
It is applied also to the secret designs and purposes of God; Rev 10:7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere; Rom 11:25; Rom 16:25; Eph 1:9; Eph 3:9; Eph 6:19. Here, it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible, but that, in fact, whatever was the cause, they were concealed from them. Paul says Co1 2:8, that had they known his wisdom, they would not have crucified him - which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been Rev_ealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible; Co1 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of people by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of people utterly unknown" - Bloomfield.
Which God ordained - Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye foRev_er fixed. This passage proves, that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things.
Unto our glory - In order that we might be honored or glorified. This may refer either to the honor which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or more probably to that "eternal weight of glory" which remains for them in heaven; Co2 4:17. One design of that plan was to raise the redeemed to "glory, and honor, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it, he was willing to give his own Son to die on a cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: even: Psa 78:2; Isa 48:6, Isa 48:7; Mat 11:25, Mat 13:35; Rom 16:25, Rom 16:26; Eph 1:4, Eph 3:4-9; Col 1:26, Col 1:27; Ti2 1:9; Pe1 1:11; Rev 13:8
unto: Pe1 5:1, Pe1 5:10; Pe2 1:3
Geneva 1599
(5) But we speak the wisdom of God in a (g) mystery, [even] the hidden [wisdom], (6) which God ordained before the world unto our glory:
(5) He shows the reason why this wisdom cannot be perceived by those excellent worldly intellects: that is, because it is indeed so deep that they cannot attain to it.
(g) Which men could not so much as dream of. (6) He takes away an objection: if it is so hard, when and how is it known? God, he says, determined with himself from the beginning, that which his purpose was to bring forth at this time out of his secrets, for the salvation of men.
John Gill
But we speak the wisdom of God,.... Not of men, not of the wise politicians, the learned philosophers and Rabbins; that which human wisdom has no hand in forming, nor in revealing, nor in propagating, and which is disliked and disapproved of by it: the Gospel is the sole produce of divine wisdom, and in which there is a glorious display of it; even in those doctrines which are the most charged with folly, as salvation by a crucified Christ, justification by his righteousness, pardon by his blood, satisfaction by his sacrifice, &c.
in a mystery; it is mysterious wisdom. The Gospel is full of mysteries; there is the mystery of God, of a trinity of persons in the divine essence; the mystery of Christ, of his person, as God manifest in the flesh, of his divine sonship, and incarnation in the womb of a virgin; the mystery of the Spirit's grace in regeneration, of the saints' union to Christ, and communion with him, the resurrection of the same body, the change of living saints at Christ's coming, with many others:
even the hidden wisdom; the Gospel lay hid in God, in the thoughts of his heart, in the deep things of his mind, the counsels of his will, and purposes of his grace; it was hid in Christ, in whom are hid all the treasures of wisdom and knowledge; it was hid under the types and shadows of the ceremonial law; and is hid in the Scriptures, which must be diligently searched for it, as for hidden treasures. It was hid from angels, and from Adam, until revealed; it was in some measure hid from the Jews under the former dispensation, to whom it was made known; and in some sense from believers, under the present dispensation, who as yet know it but in part; and is entirely hid from natural men, even from the most wise and prudent among them. This epithet expresses the preciousness, secrecy, and also security of the Gospel; hidden things being commonly of value, and being kept secret, are also safe; hidden and secret wisdom has been always esteemed, both by Greeks and Jews: hence that saying (u) of the latter,
"he that would be rich in learning of the law, "and that wisdom which is hidden", in a hidden and secret place, should hide and secrete himself from the children of men.''
The apostle adds,
which God ordained before the world. The Egyptians and Grecians boasted much of the "earliness" of their wisdom, but neither of them are to be mentioned with the Gospel for the antiquity of it; it is the birth of God's counsels of old, the produce of his purposes, which he purposed in Christ before the world was; a scheme of things he drew in his eternal mind; it is a transcript of the council of peace and covenant of grace, which were from everlasting; what the Jews (w) say of the law, is much more true of the Gospel,
"that it was treasured up with God (they say two thousand years, and sometimes nine hundred and seventy four ages), before the world was created;''
and often speak of it as one of the seven things created before the world was (x). Moreover, this was to our glory; under the present dispensation, which by reason of the Gospel has a glory in it surpassing the former; it is to the glory both of the ministers of it, whose honour it is to be employed in preaching it, and in being by it the instruments of converting such who will be their glory another day, and to the glory of all believers who are by it called to the obtaining of the glory of Christ Jesus.
(u) Caphtor, fol. 81. (w) T. Bab. Zebacbim, fol. 116. 1. Zohar. in Exod. fol. 20. 4. & 35. 1, 2. & 66. 3. & in Numb. fol. 66. 3. (x) T. Bab. Pesachim. fol. 54. 1. Nedarim, fol. 39. 2. Zohar. in Lev. fol. 14. 4. Targum Jon. ben Uzziel in Gen. iii. 24.
John Wesley
But we speak the mysterious wisdom of God, which was hidden for many ages from all the world, and is still hidden even from "babes in Christ;" much more from all unbelievers. Which God ordained before the world - So far is this from coming to nought, like worldly wisdom. For our glory - Arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes.
Robert Jamieson, A. R. Fausset and David Brown
wisdom of God--emphatically contrasted with the wisdom of men and of this world (1Cor 2:5-6).
in a mystery--connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (2Cor 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL].
ordained--literally, "foreordained" (compare 1Cor 2:9), "prepared for them that love Him."
before the world--rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory--ours both now and hereafter, from "the Lord of glory" (1Cor 2:8), who brings to naught "the princes of this world."
2:82:8: զոր ո՛չ ոք յիշխանաց աշխարհիս այսորիկ ծանեաւ. զի եթէ է՛ր ծանուցեալ, ո՛չ արդեւք զՏէր փառացն ՚ի խա՛չ հանէին[3650]։ [3650] Ոմանք. Զի թէ էր... զՏէրն փառաց ՚ի։
8 եւ այս աշխարհի իշխաններից ոչ մէկը չճանաչեց այն. որովհետեւ, եթէ ճանաչուած լինէր, արդարեւ փառքի Տիրոջը չէին խաչի.
8 Որ այս աշխարհի իշխաններէն մէ՛կը չճանչցաւ. քանզի եթէ ճանչցած ըլլային, ա՛լ փառքերուն Տէրը խաչը չէին հաներ.
զոր ոչ ոք յիշխանաց աշխարհիս այսորիկ ծանեաւ. զի եթէ էր ծանուցեալ, ոչ արդեւք զՏէրն փառաց ի խաչ հանէին:

2:8: զոր ո՛չ ոք յիշխանաց աշխարհիս այսորիկ ծանեաւ. զի եթէ է՛ր ծանուցեալ, ո՛չ արդեւք զՏէր փառացն ՚ի խա՛չ հանէին[3650]։
[3650] Ոմանք. Զի թէ էր... զՏէրն փառաց ՚ի։
8 եւ այս աշխարհի իշխաններից ոչ մէկը չճանաչեց այն. որովհետեւ, եթէ ճանաչուած լինէր, արդարեւ փառքի Տիրոջը չէին խաչի.
8 Որ այս աշխարհի իշխաններէն մէ՛կը չճանչցաւ. քանզի եթէ ճանչցած ըլլային, ա՛լ փառքերուն Տէրը խաչը չէին հաներ.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: которой никто из властей века сего не познал; ибо если бы познали, то не распяли бы Господа славы.
2:8  ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν.
2:8. ἣν (to-which) οὐδεὶς (not-moreover-one) τῶν (of-the-ones) ἀρχόντων (of-firstings) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) ἔγνωκεν, (it-had-come-to-acquaint,"εἰ (if) γὰρ (therefore) ἔγνωσαν, (they-had-acquainted,"οὐκ (not) ἂν (ever) τὸν (to-the-one) κύριον (to-Authority-belonged) τῆς (of-the-one) δόξης (of-a-recognition) ἐσταύρωσαν: (they-en-staked)
2:8. quam nemo principum huius saeculi cognovit si enim cognovissent numquam Dominum gloriae crucifixissentWhich none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory.
8. which none of the rulers of this world knoweth: for had they known it, they would not have crucified the Lord of glory:
2:8. something that none of the leaders of this world have known. For if they had known it, they would never have crucified the Lord of glory.
Which none of the princes of this world knew: for had they known [it], they would not have crucified the Lord of glory:

8: которой никто из властей века сего не познал; ибо если бы познали, то не распяли бы Господа славы.
2:8  ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν.
2:8. quam nemo principum huius saeculi cognovit si enim cognovissent numquam Dominum gloriae crucifixissent
Which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory.
2:8. something that none of the leaders of this world have known. For if they had known it, they would never have crucified the Lord of glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Здесь Ап. доказывает сверх человеческое происхождение Божией премудрости, заключенной в Евангелии, и ее таинственный характер указанием на факт распятия Христа людьми. Христос, эта воплощенная Божественная Премудрость, не был признан в этом Своем достоинстве представителями человечества, высшими представителями человеческой мудрости. Они не имели понятия о высоком предназначении человечества и потому отвергли и распяли Того, Кто первый исполнил в Своем лице это предназначение. - Господа славы. Как сказал Ап. в конце 7-го стиха, слава была конечною целью человеческого существования на земле, в силу Божественного предназначения. Но когда пришел Сам Господь, Сам Владыка этой славы, люди, вместо того чтобы обратиться к Нему за получением этой славы, отвергли Его и даже умертвили!
Adam Clarke: Commentary on the Bible - 1831
2:8: Which none of the princes of this world knew - Here it is evident that this world refers to the Jewish state, and to the degree of knowledge in that state: and the rulers, the priests, rabbins, etc., who were principally concerned in the crucifixion of our Lord.
The Lord of glory - Or the glorious Lord, infinitely transcending all the rulers of the universe; whose is eternal glory; who gave that glorious Gospel in which his followers may glory, as it affords them such cause of triumph as the heathens had not, who gloried in their philosophers. Here is a teacher who is come from God; who has taught the most glorious truths which it is possible for the soul of man to conceive; and has promised to lead all the followers of his crucified Master to that state of glory which is ineffable and eternal.
Albert Barnes: Notes on the Bible - 1834
2:8: Which none of the princes - None of those rulers who were engaged in the crucifixion of the Messiah, referring both to the Jewish rulers, and the Roman governor.
Knew - They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Act 3:17, Peter says that it was through ignorance that the Jews had put him to death; see the note on this place.
For had they known it - Had they fully understood his character, and seen the wisdom of his plan, and his work, they would not have put him to death; see the note on Act 3:17. Had they seen the hidden wisdom in that plan - had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long expected Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing and believing him to be such. They might have known it but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For This ignorance, however, there was no excuse. If they did not have a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his divine mission Joh 5:36; Joh 10:25; but they closed their eyes on those works, and were unwilling to be convinced - God always gives to people sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God and saved.
They would not have crucified - It is perfectly manifest that the Jews would not have crucified their own Messiah, "knowing him to be such." He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes.
The Lord of glory - This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language - Grotius supposes that the expression is taken from that of "the King of glory," in Psa 24:7-9 -
Lift up your heads, O ye gates,
Be ye lift up, ye everlasting doors,
And the King of glory shall come in.
Who is this King of glory?
Jehovah, strong and mighty.
Jehovah, mighty in battle.
Lift up your heads, O ye gates;
Lift them up, ye everlasting doors;
And the King of glory shall come in.
Who is this King of glory?
Jehovah of hosts, he is the King of glory.
God is called "the God of glory" in Act 7:2 - The fact that this appellation is given to Yahweh in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honor and majesty which he had with the Father before the world was; Joh 17:1-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: none: Co1 2:6, Co1 1:26-28; Mat 11:25; Joh 7:48
for: Luk 23:34; Joh 3:19-21, Joh 8:19, Joh 9:39-41, Joh 12:40-43, Joh 15:22-25, Joh 16:3; Act 3:17, Act 13:27; Co2 3:14; Ti1 1:13
the Lord: Psa 24:7-10; Act 3:16, Act 3:17, Act 7:2; Jam 2:1
Geneva 1599
(7) Which none of the princes of this world knew: for had they known [it], they would not have crucified the (h) Lord of glory.
(7) He takes away another objection: why then, how comes it to pass that this wisdom was so rejected by men of the highest authority, that they crucified Christ himself? Paul answers: because they did not know Christ such as he was.
(h) That mighty God, full of true majesty and glory: now this place has in it a most evident proof of the divinity of Christ, and of the joining of the two natures in one in him, which has this in it, that which is proper to the manhood alone is confirmed of the Godhead joined with the manhood. This type of speech is called, by the old fathers, a making common of things belonging to someone with another to whom they do not belong.
John Gill
Which none of the princes of this world knew,.... Meaning not the devils, as some have thought, who had they known what God designed to do by the death of Christ, would never have been concerned in bringing it about; nor so much the political governors of the Roman empire, particularly in Judea, as Herod and Pontius Pilate, who also were entirely ignorant of it; but rather the ecclesiastical rulers of the Jewish church state, called , "this world", in distinction from , "the world to come", or times of the Messiah; see Heb 2:5 such as the priests, Scribes, and Pharisees, the Rabbins and learned doctors. These knew nothing of the wisdom of the Gospel, or the wise counsels of God concerning salvation by Christ; they knew not the Messiah when he came, nor the prophecies concerning him; the Jews and their rulers did what they did through ignorance, and fulfilled those things they knew nothing of; see Acts 3:17.
for had they known it, they would not have crucified the Lord of glory. They would have received him, believed in him, and not put him to death: a very great character is here given of Christ, "the Lord of glory", or the glorious Jehovah; reference seems to be had to Ps 24:7 where he is called, "the King of glory", and is an argument of his true and proper deity: he is so called because possessed of all glorious perfections, and is the brightness of his Father's glory; the same honour and glory are due to him as to the Father; and the same ascriptions of glory are made to him by angels and men. This is an instance of what the ancients call a communication of idioms or properties, whereby that which belongs to one nature in Christ, is predicated of his person, as denominated from the other: thus here the crucifixion of him, which properly belongs to his human nature, and that to his body only, is spoken of his person, and that as denominated from his divine nature, "the Lord of glory"; and he being so, this rendered his crucifixion, sufferings, and death, in human nature, efficacious to answer all the purposes for which they were endured.
John Wesley
Had they known it - That wisdom. They would not have crucified - Punished as a slave. The Lord of glory - The giving Christ this august title, peculiar to the great Jehovah, plainly shows him to be the supreme God. In like manner the Father is styled, "the Father of glory," Eph 1:17; and the Holy Ghost, "the Spirit of glory," 1Pet 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are "the God of glory;" as the only true God is called, Ps 29:3, and Acts 7:2.
Robert Jamieson, A. R. Fausset and David Brown
Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified . . . Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Jn 17:4, Jn 17:24) was crucified.
2:92:9: Այլ որպէս եւ գրեալ է. Զոր ակն ո՛չ ետես, եւ ունկն ո՛չ լուաւ, եւ ՚ի սիրտ մարդոյ ո՛չ անկաւ, պատրաստեաց Աստուած սիրելեա՛ց իւրոց[3651]։ բդ [3651] Ոմանք. Հոգւով իւրով... զամենայն քն՛՛։
9 այլ, ինչպէս գրուած էլ է. Ինչ որ աչքը չտեսաւ, եւ ականջը չլսեց, ւ մարդու սիրտը չընկաւ, ստուած այն պատրաստեց իր սիրելիների համար»[32]:[32] Յունարէնը՝ իրեն սիրողների համար:
9 Հապա ինչպէս գրուած է. «Այն բաները որոնք աչք չէ տեսեր եւ ականջ չէ լսեր ու որոնք մարդու սրտին մէջ չեն ինկեր, Աստուած զինք սիրողներուն պատրաստեց»։
Այլ որպէս եւ գրեալ է. Զոր ակն ոչ ետես եւ ունկն ոչ լուաւ եւ ի սիրտ մարդոյ ոչ անկաւ, պատրաստեաց Աստուած սիրելեաց իւրոց:

2:9: Այլ որպէս եւ գրեալ է. Զոր ակն ո՛չ ետես, եւ ունկն ո՛չ լուաւ, եւ ՚ի սիրտ մարդոյ ո՛չ անկաւ, պատրաստեաց Աստուած սիրելեա՛ց իւրոց[3651]։ բդ
[3651] Ոմանք. Հոգւով իւրով... զամենայն քն՛՛։
9 այլ, ինչպէս գրուած էլ է. Ինչ որ աչքը չտեսաւ, եւ ականջը չլսեց, ւ մարդու սիրտը չընկաւ, ստուած այն պատրաստեց իր սիրելիների համար»[32]:
[32] Յունարէնը՝ իրեն սիրողների համար:
9 Հապա ինչպէս գրուած է. «Այն բաները որոնք աչք չէ տեսեր եւ ականջ չէ լսեր ու որոնք մարդու սրտին մէջ չեն ինկեր, Աստուած զինք սիրողներուն պատրաստեց»։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Но, как написано: не видел того глаз, не слышало ухо, и не приходило то на сердце человеку, что приготовил Бог любящим Его.
2:9  ἀλλὰ καθὼς γέγραπται, ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὗς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν.
2:9. ἀλλὰ (other) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ἃ ( To-which ) ὀφθαλμὸς ( an-eye ) οὐκ ( not ) εἶδεν ( it-had-seen ) καὶ ( and ) οὖς ( an-ear ) οὐκ ( not ) ἤκουσεν ( it-heard ) καὶ (and) ἐπὶ (upon) καρδίαν (to-a-heart) ἀνθρώπου (of-a-mankind) οὐκ (not) ἀνέβη, (it-had-stepped-up," ὅσα ( to-which-a-which ) ἡτοίμασεν ( it-readied-to ," ὁ ( the-one ) θεὸς ( a-Deity ," τοῖς ( unto-the-ones ) ἀγαπῶσιν ( unto-excessing-off-unto ) αὐτόν . ( to-it )
2:9. sed sicut scriptum est quod oculus non vidit nec auris audivit nec in cor hominis ascendit quae praeparavit Deus his qui diligunt illumBut, as it is written: That eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him.
9. but as it is written, Things which eye saw not, and ear heard not, And entered not into the heart of man, Whatsoever things God prepared for them that love him.
2:9. But this is just as it has been written: “The eye has not seen, and the ear has not heard, nor has it entered into the heart of man, what things God has prepared for those who love him.”
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:

9: Но, как написано: не видел того глаз, не слышало ухо, и не приходило то на сердце человеку, что приготовил Бог любящим Его.
2:9  ἀλλὰ καθὼς γέγραπται, ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὗς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν.
2:9. sed sicut scriptum est quod oculus non vidit nec auris audivit nec in cor hominis ascendit quae praeparavit Deus his qui diligunt illum
But, as it is written: That eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him.
2:9. But this is just as it has been written: “The eye has not seen, and the ear has not heard, nor has it entered into the heart of man, what things God has prepared for those who love him.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ту же мысль - о высшем происхождении премудрости Евангельской и ее таинственности - Ап. доказывает здесь ссылкою на пророческое слово. Проще и естественнее пополнить этот стих прибавлением: "эта премудрость есть то, что написано в словах: "не видел" и т. д. - Откуда взято это место, сказать трудно. Вероятнее полагать вместе с блаж. Иеронимом, что здесь пророк соединил в одно два изречения пр. Исаии, находящиеся в LXV-й гл. его книги (ст. 4: и 17). - Три выражения: видеть, слышать и приходить на сердце - обозначают собою троякий путь, каким идет человеческое познание: видение или непосредственный опыт, слух - или познание получаемое чрез изучение предания и, наконец, то, что приходит на сердце или знание, основанное на собственном размышлении. Ни одним из этих трех средств человек не мог добиться познания о предназначенном ему от Бога спасении, как о благах, здесь еще получаемых чрез Христа, так и о будущем, небесном, прославлении (ср. Еф III:18).
Adam Clarke: Commentary on the Bible - 1831
2:9: But, as it is written - The quotation is taken from Isa 64:4. The sense is continued here from verse seven, and λαλουμεν, we speak, is understood - We do not speak or preach the wisdom of this world; but that mysterious wisdom of God, of which the prophet said: Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him. These words have been applied to the state of glory in a future world; but they certainly belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires. To this the prophet himself refers; and it is evident, from the following verse, that the apostle also refers to the same thing. Such a scheme of salvation, in which God's glory and man's felicity should be equally secured, had never been seen, never heard of, nor could any mind but that of God have conceived the idea of so vast a project; nor could any power but his own have brought it to effect.
Albert Barnes: Notes on the Bible - 1834
2:9: But as it is written - This passage is quoted from Isa 64:4. It is not quoted literally; but the sense only is given. The words are found in the apocryphal books of Elijah; and Origen and Jerome supposed that Paul quoted from those books. But it is evident that Paul had in his eye the passage in Isaiah; and intended to apply it to his present purpose. These words are often applied by commentators and others to the future life, and are supposed by them to be descriptive of the state of the blessed there. But against the supposition that they refer directly to the future state, there are insuperable objections:
(1) The first is, that the passage in Isaiah has no such reference. In that place it is designed clearly to describe the blessedness of those who were admitted to the divine favor; who had communion with God; and to whom God manifested himself as their friend. That blessedness is said to be superior to all that people elsewhere enjoy; to be such as could be found no where else but in God. See Isa 64:1, Isa 64:4-5, Isa 64:8. It is used there, as Paul uses it, to denote the happiness which results from the communication of the divine favor to the soul.
(2) the object of the apostle is not to describe the future state of the redeemed. It is to prove that those who are Christians have true wisdom Co1 2:6-7; or that they have views of truth, and of the excellence of the plan of salvation which the world has not, and which those who crucified the Lord Jesus did not possess. The thing which he is describing here, is not merely the happiness of Christians, but their views of the wisdom of the plan of salvation. They have views of that which the eyes of other people have not seen; a view of wisdom, and fitness, and beauty which can be found in no other plan. It is true that this view is attended with a high degree of comfort; but the comfort is not the immediate thing in the eye of the apostle.
(3) the declaration in Co1 2:10, is conclusive proof that Paul does not refer to the happiness of heaven. He there says that God has Rev_ealed these things to Christians by his Spirit. But if already Rev_ealed, assuredly it does not refer to that which is yet to come. But although this does not refer directly to heaven, there may be an application of the passage to a future state in an indirect manner, which is not improper. If there are such manifestations of wisdom in the plan here; if Christians see so much of its beauty here on earth; and if their views so far surpass all that the world sees and enjoys, how much greater and purer will be the manifestations of wisdom and goodness in the world of glory.
Eye hath not seen - This is the same as saying, that no one had ever fully perceived and understood the value and beauty of those things which God has prepared for his people. All the world had been strangers to this until God made a Revelation to his people by his Spirit. The blessedness which the apostle referred to had been unknown alike to the Jews and the Gentiles.
Nor ear heard - We learn the existence and quality of objects by the external senses; and those senses are used to denote any acquisition of knowledge. To say that the eye had not seen, nor the ear heard, was, therefore, the same as saying that it was not known at all. All people had been ignorant of it.
Neither have entered into the heart of man - No man has conceived it; or understood it. It is new; and is above all that man has seen, and felt, and known.
The things which God hath prepared - The things which God "has held in reserve" (Bloomfield); that is, what God has appointed in the gospel for his people. The thing to which the apostle here refers particularly, is the wisdom which was Rev_ealed in the gospel; but he also intends, doubtless, to include all the provisions of mercy and happiness which the gospel makes known to the people of God. Those things relate to the pardon of sin; to the atonement, and to justification by faith; to the peace and joy which religion imparts; to the complete and final redemption from sin and death which the gospel is suited to produce, and which it will ultimately effect. In all these respects, the blessings which the gospel confers, surpass the full comprehension of people; and are infinitely beyond all that man could know or experience without the religion of Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shalt bestow in heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: eye: This passage is not taken from the LXX, nor is an exact translation of the Hebrew; but it gives the general sense. Isa 64:4; Joh 3:16; Pe1 1:12
the things: Psa 31:19; Mat 20:23, Mat 25:34; Heb 11:16
them: Rom 8:28; Jam 1:12, Jam 2:5; Jo1 4:19
Geneva 1599
(8) But as it is written, Eye hath not seen, nor ear heard, neither have entered into the (i) heart of man, the things which God hath prepared for them that love him.
(8) Another objection: but how could it be that those intelligent men could not perceive this wisdom? Paul answers: because we preach those things which surpass all man's understanding.
(i) Man cannot so much as think of them, much less conceive them with his senses.
John Gill
But as it is written,.... Not in an apocryphal book, called the Apocalypse of Elijah the prophet, as some have thought, but in Is 64:4 with some variation; and is brought to prove that the Gospel is mysterious and hidden wisdom, unknown to the princes of this world, and ordained before the world was, for the glory of the saints: for the following words are not to be understood of the glories and happiness of the future state; though they are indeed invisible, unheard of, and inconceivable as to the excellency and fulness of them, and are what God has prepared from all eternity, for all those on whom he bestows his grace here; but of the doctrines of grace, and mysteries of the Gospel, as the context and the reason of their citation abundantly show; and are what
eye hath not seen, nor ear heard: which could never have been seen to be read by the eye of man, nor the sound thereof ever heard by the ear of man, had not God been pleased to make a revelation of them; and though they are to be seen and read in the sacred writings, and to be heard either read or expounded, with the outward hearing of the ear; yet are neither to be seen nor heard intellectually, spiritually, and savingly, unless, God gives eyes to see, and ears to hear; the exterior senses of seeing and hearing are not sufficient to come at and discover the sense of them; flesh and blood, human nature cannot search them out, nor reveal them, no nor the internal senses, the intellectual capacity of men:
neither have entered into the heart of man; this clause is not in the original text; but is a phrase often used by the Jews, for that which never came into a man's mind, was never thought of by him, or he ever had any conceptions, or the least notion and idea of; so the elders of the city, at the beheading of the heifer, are represented not only as saying, "our hands have not shed this blood, neither have our eyes seen it"; but also neither , "hath it entered into our hearts", that the sanhedrim hath shed blood (y); and elsewhere (z) it is said, this matter is like to a king, , "into whose heart it entered", to plant in his garden, &c.
The things which God hath prepared for them that love him; in the original text it is, "for him that waiteth for him"; the sense is the same, for such as hope in the Lord and wait for him, are lovers of him; and the meaning is, that God has prepared and laid up in his own breast, in his counsels and covenant, in the types, shadows, and sacrifices of the old law, in the promises and prophecies of the Old Testament, such doctrines and mysteries of grace as were not so seen, heard, known, and understood by the Old Testament prophets and saints; and has reserved for his people under the Gospel dispensation, the times of the Messiah, a more clear discovery of them: so the Jews themselves own that these words belong to the world to come (a), which with them commonly signifies the days of the Messiah; though here they think fit to distinguish them, and interpret the phrase, "eye hath not seen", of the eye of the prophets: their words are these (b);
"all prophesied not, but of the days of the Messiah; but as to the world to come, eye hath not seen, O God, besides thee.''
The gloss on it is,
"the eye of the prophets hath not been able to see it.''
Indeed, the mysteries of the Gospel are more clearly discerned now, than by the prophets formerly.
(y) T. Bab. Sota, fol. 46. 2. (z) Sepher Bahir in Zohar in Gen. fol. 31. 1. (a) Zohar in Exod. fol. 64. 4. & 67. 2. (b) T. Bab. Beracot, fol. 34. 2. Sabbat, fol, 63. 1. Sanhedrin, fol. 99. 1. Maimon. in Misn. Sanhed. c. 11. sect. 1. & Hilch. Teshuva, c. 8. sect. 7. & Jarchi in Isa. lxiv. 4.
John Wesley
But this ignorance of theirs fulfils what is written concerning the blessings of the Messiah's kingdom. No natural man hath either seen, heard, or known, the things which God hath prepared, saith the prophet, for them that love him. Is 64:4
Robert Jamieson, A. R. Fausset and David Brown
But--(it has happened) as it is written.
Eye hath not seen, &c.--ALFORD translates, "The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit." Thus, however, the "but" of 1Cor 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from 1Cor 2:8), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (1Cor 2:6, from Is 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (1Cor 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
entered--literally, "come up into the heart." A Hebraism (compare, Jer 3:16, Margin). In Is 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (1Jn 4:19); compare 1Cor 2:12, "the things that are freely given to us of God"
2:102:10: Այլ մեզ յայտնեա՛ց Աստուած Հոգւովն իւրով. զի Հոգին զամենա՛յն քննէ՝ եւ զխո՛րս Աստուծոյ[3652]։ [3652] Ոսկան. Անկաւ, զոր պատրաստեաց։
10 Բայց Աստուած մեզ յայտնեց այն իր Հոգով. որովհետեւ Հոգին քննում է ամէն ինչ, նոյնիսկ՝ Աստծու խորունկ ծրագրերը.
10 Բայց Աստուած մեզի յայտնեց իր Հոգիովը, վասն զի Հոգին ամէն բան կը քննէ, Աստուծոյ խորունկ բաներն ալ։
Այլ մեզ յայտնեաց Աստուած Հոգւովն իւրով. զի Հոգին զամենայն քննէ եւ զխորս Աստուծոյ:

2:10: Այլ մեզ յայտնեա՛ց Աստուած Հոգւովն իւրով. զի Հոգին զամենա՛յն քննէ՝ եւ զխո՛րս Աստուծոյ[3652]։
[3652] Ոսկան. Անկաւ, զոր պատրաստեաց։
10 Բայց Աստուած մեզ յայտնեց այն իր Հոգով. որովհետեւ Հոգին քննում է ամէն ինչ, նոյնիսկ՝ Աստծու խորունկ ծրագրերը.
10 Բայց Աստուած մեզի յայտնեց իր Հոգիովը, վասն զի Հոգին ամէն բան կը քննէ, Աստուծոյ խորունկ բաներն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: А нам Бог открыл [это] Духом Своим; ибо Дух все проницает, и глубины Божии.
2:10  ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2:10. ἡμῖν (Unto-us) γὰρ (therefore) ἀπεκάλυψεν (it-shrouded-off,"ὁ (the-one) θεὸς (a-Deity,"διὰ (through) τοῦ (of-the-one) πνεύματος, (of-a-currenting-to,"τὸ (the-one) γὰρ (therefore) πνεῦμα (a-currenting-to) πάντα ( to-all ) ἐραυνᾷ, (it-searcheth-unto,"καὶ (and) τὰ (to-the-ones) βάθη (to-depths) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:10. nobis autem revelavit Deus per Spiritum suum Spiritus enim omnia scrutatur etiam profunda DeiBut to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.
10. But unto us God revealed through the Spirit: for the Spirit searcheth all things, yea, the deep things of God.
2:10. But God has revealed these things to us through his Spirit. For the Spirit searches all things, even the depths of God.
But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God:

10: А нам Бог открыл [это] Духом Своим; ибо Дух все проницает, и глубины Божии.
2:10  ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2:10. nobis autem revelavit Deus per Spiritum suum Spiritus enim omnia scrutatur etiam profunda Dei
But to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.
2:10. But God has revealed these things to us through his Spirit. For the Spirit searches all things, even the depths of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Как, теперь, сам Апостол познал эту премудрость Божию? Он и его помощники (а нам - ср. ст. 6: и 13) получили это познание путем откровения (Бог открыл). Ап. разумеет здесь то первоначальное просвещение светом Евангелия, которое он получил непосредственно от Бога при своем призвании на апостольское служение и о котором он говорит в посл. к Галатам (Гал I:12, 16). Откровений удостаиваются и обыкновенные верующие (ср. Еф I:17), но эти откровения, можно сказать, имеют уже второстепенное значение и представляют собою воспроизведение перво-откровения, которого удостоились первые провозвестники христианства и которое заключено потом в священные писания Нового Завета как руководящее начало христианской жизни (ср. Ин XVII:20). - Средство, чрез которое Апостол получил это откровение, был Дух Божий. Этот Дух дает всякое познание, потому что Ему все открыто. - И глубины Божии, т. е. Существо Божие, потом свойства Божии, Божественные планы и решения.
Adam Clarke: Commentary on the Bible - 1831
2:10: But God hath revealed them unto us - A manifest proof that the apostle speaks here of the glories of the Gospel, and not of the glories of the future world.
For the Spirit searcheth all things - This is the Spirit of God, which spoke by the prophets, and has now given to the apostles the fullness of that heavenly truth, of which He gave to the former only the outlines.
Yea, the deep things of God - It is only the Spirit of God which can reveal the counsels of God: these are the purposes which have existed in His infinite wisdom and goodness from eternity; and particularly what refers to creation, providence, redemption, and eternal glory, as far as men and angels are concerned in these purposes. The apostles were so fully convinced that the scheme of redemption proclaimed by the Gospel was Divine, that they boldly asserted that these things infinitely surpassed the wisdom and comprehension of man. God was now in a certain way become manifest; many attributes of his, which to the heathen world would have for ever lain in obscurity, (for the world by wisdom knew not God), were now not only brought to light as existing in him, but illustrated by the gracious displays which He had made of himself. It was the Spirit of God alone that could reveal these things; and it was the energy of that Spirit alone that could bring them all into effect - stamp and seal them as attributes and works of God for ever. The apostles were as truly conscious of their own inspiration as they were that they had consciousness at all; and what they spoke, they spoke as they were moved by the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
2:10: But God hath Rev_ealed them - That is, those elevated views and enjoyments to which people everywhere else had been strangers, and which have been under all other forms of religion unknown, have been communicated to us by the Revelation of God - This verse commences the "third" part of this chapter, in which the apostle shows how these truths, so full of wisdom had been communicated to Christians. It had not been by any native endowments of theirs; not by any strength of faculties, or powers. but solely by Revelation from God. Unto us - That is, first to the apostles; secondly, to all Christians - to the church and the world through their inspired instructors; and third, to all Christians by the illuminating agency of the Spirit on their hearts. The connection shows that he did not mean to confine this declaration to the apostles merely, for his design was to show that all Christians had this knowledge of the true wisdom. It was true that this was Rev_ealed in an eminent manner to the apostles, and through their inspired preaching and writings; but it is also true, that the same truths are communicated by the agency of the same Spirit to all Christians; Joh 16:12-14. No truth is now communicated to Christians which was not Rev_ealed to and by the inspired writers; but the same truths are imparted by means of their writings, and by the illumination of the Spirit to all the true friends of God.
By his Spirit - By the Holy Spirit, that was promised by the Saviour. Joh 14:26; Joh 15:26-27; Joh 16:7-14. This proves:
(1) That people by nature are not able to discover the deep things of God - the truths which are needful to salvation.
(2) that the apostles were inspired by the Holy Spirit; and if so, then the Scriptures are inspired.
(3) that all Christians are the subjects of the teaching of the Holy Spirit; that these truths are made known to them by his illumination; and that but for this, they would remain in the same darkness as other men.
For the Spirit - The Holy Spirit, or the Spirit of God; see Co1 2:11.
Searcheth - This word does not fully express the force of the original ἐρευνᾷ ereuna. It means to search accurately, diligently, so as fully to understand; such profound research as to have thorough knowledge. So David uses the Hebrew word חקר chaaqar in Psa 139:1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in Pe1 1:11. Compare Joh 7:52; Rom 8:27; Rev 2:23, where it is used to denote that profound and accurate search by which the desires and feelings of the heart are known - implying the most profound knowledge of which we can have any conception; see Pro 20:27. Here it means, that the Holy Spirit has an intimate knowledge of all things. It is not to be supposed that he searches, or inquires as people do who are ignorant; but that he has an intimate and profound knowledge, such as is usually the result of a close and accurate search. The result is what the apostle means to state - the accurate, profound, and thorough knowledge, such as usually attends research. He does not state the mode in which it is obtained; but the fact. And he uses a word more emphatic than simple knowledge, because he designs to indicate that his knowledge is profound, entire, and thorough.
All things - All subjects; all laws; all events; all beings.
The deep things of God - He has a thorough knowledge of the hidden counsels or purposes of God; of all his plans and purposes. He sees all his designs. He sees all his councils; all his purposes in regard to the government of the universe, and the scheme of salvation. He knows all whom God designs to save; he sees all that they need; and he sees how the plan of God is suited to their salvation - This passage proves:
(1) That the Spirit is, in some respects, distinct from the Father, or from him who is here called God. Else how could he be said to search all things, even the deep purposes of God? To "search" implies "action, thought, personality." An attribute of God cannot be said to search. How could it be said of the justice, the goodness, the power, or the wisdom of God that it "searches," or "acts?" To search, is the action of an intelligent agent, and cannot be performed by an attribute.
(2) the Spirit is omniscient. He searches or clearly understands "all things" - the very definition of omniscience. He understands all the profound plans and counsels of God. And how can there be a higher demonstration of omniscience than to "know God?" - But if omniscient, the Holy Spirit is divine - for this is one of the incommunicable attributes of God; Ch1 28:9; Psa 139:1; Jer 17:10.
(3) he is not a distinct being from God. There is a union between him and God, such as may be compared to the union between a man and his soul, Co1 2:11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God, Deu 6:4 - This passage is, therefore, a very important, and a decisive one in regard to the personality and divinity of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: God: Co1 14:30; Amo 3:7; Mat 11:25-27, Mat 13:11, Mat 16:17; Luk 2:26, Luk 10:21; Eph 3:3, Eph 3:5; Pe1 1:12; Rev 1:1
by: Isa 48:16, Isa 59:21; Joh 14:26, Joh 16:13; Jo1 2:20, Jo1 2:27
the Spirit: Co1 2:11, Co1 12:8-11; Rom 8:26, Rom 8:27
the deep: Job 12:22; Psa 92:5, Psa 92:6; Dan 2:22; Rom 11:33-36
Geneva 1599
(9) But God hath revealed [them] unto us by his Spirit: for the Spirit (k) searcheth all things, yea, the deep things of God.
(9) A question: if it surpasses the capacity of men, how can it be understood by any man, or how can you declare and preach it? By a special enlightening of God's Spirit, with which whoever is inspired, he can enter even into the very secrets of God.
(k) There is nothing so secret and hidden in God, but the Spirit of God penetrates it.
John Gill
But God hath revealed them unto us,.... Should it be said, that since this wisdom is so hidden and mysterious, the doctrines of the Gospel are so unknown, so much out of the sight and understanding of men, how come any to be acquainted with them? The answer is ready, God has made a revelation of them, not only in his word, which is common to men, nor only to his ministers, but to private Christians and believers,
by his Spirit; which designs not the external revelation made in the Scriptures, though that also is by the Spirit; but the internal revelation and application of the truths of the Gospel to the souls of men, which is sometimes ascribed to the Father of Christ. Mt 16:17 sometimes to Christ himself, Gal 1:12 and sometimes to the Spirit of Christ, Eph 1:17 and who guides into all truth, Jn 16:13, and here to the Father by the Spirit:
for the Spirit searcheth all things, yea, the deep things of God; which does not suppose any ignorance of these things in the Spirit, antecedent to his searching of them; but his complete and perfect knowledge of them; even as God's searching of the hearts of men expresses his omniscience, and through knowledge of all that is in them: the "all things" the Spirit searches into, and has a perfect knowledge of, do not design in the utmost extent everything which comes within the compass of his infinite understanding; but every thing that is in, or belongs to the Gospel of Christ, even the more mysterious and sublime, as well as the more plain and easy doctrines: for the "deep things of God" intend not the perfections of his nature, which are past finding out unto perfection by men; nor the depths of his wise and righteous providence; but the mysterious doctrines of the Gospel, the fellowship of the mystery which was hid in God, his wise counsels of old concerning man's salvation, the scheme of things drawn in his eternal mind, and revealed in the word.
John Wesley
But God hath revealed - Yea, and "freely given," 1Cor 2:12. Them to us - Even inconceivable peace, and joy unspeakable. By his Spirit - Who intimately and fully knows them. For the Spirit searcheth even the deep things of God - Be they ever so hidden and mysterious; the depths both of his nature and his kingdom.
Robert Jamieson, A. R. Fausset and David Brown
revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (1Cor 3:16; 1Cor 12:3; Mt 16:17; Jn 16:13; 1Jn 2:20, 1Jn 2:27); that of words, the PROPHET (2Kings 23:1-2; 3Kings 13:1, 3Kings 13:5), "by the word of the Lord" (1Cor 2:13; Jn 20:30-31; 2Pet 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Ps 25:14; Prov 3:32; Jn 7:17; Jn 15:15).
unto us--the "perfect" or fully matured in Christian experience (1Cor 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], (Lk 10:21).
the Spirit searcheth--working in us and with our spirits (compare Rom 8:16, Rom 8:26-27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], (Gal 3:14).
deep things of God-- (Ps 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (Deut 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].
2:112:11: Զի ո՞ ոք ՚ի մարդկանէ գիտէ՛ ինչ զմարդոյն, եթէ ոչ հոգի՛ մարդոյն որ ՚ի նմա. նոյնպէս եւ ո՛չ զԱստուծոյսն ոք գիտէ, եթէ ո՛չ Հոգին Աստուծոյ[3653]։ [3653] Ոմանք. Զի ո՞վ ոք ՚ի մարդ՛՛... թէ ոչ հոգին որ ՚ի նմա է... եւ զԱստուծոյսն ոք գի՛՛։
11 քանզի մարդկանցից ո՞վ է, որ բան գիտէ մարդու մասին, եթէ ոչ՝ մարդու հոգին, որ նրա մէջ է: Նոյնպէս եւ ոչ ոք չգիտէ Աստծու խորհուրդները, եթէ ոչ՝ Աստծու Հոգին:
11 Վասն զի մարդոցմէ ո՞վ գիտէ մարդուն բաները, բայց միայն մարդուն հոգին որ իր մէջ է. նոյնպէս ալ Աստուծոյ բաները մէ՛կը չի գիտեր, բայց միայն Աստուծոյ Հոգին։
Զի ո՞ ոք ի մարդկանէ գիտէ ինչ զմարդոյն, եթէ ոչ հոգի մարդոյն որ ի նմա. նոյնպէս եւ ոչ զԱստուծոյսն ոք գիտէ, եթէ ոչ Հոգին Աստուծոյ:

2:11: Զի ո՞ ոք ՚ի մարդկանէ գիտէ՛ ինչ զմարդոյն, եթէ ոչ հոգի՛ մարդոյն որ ՚ի նմա. նոյնպէս եւ ո՛չ զԱստուծոյսն ոք գիտէ, եթէ ո՛չ Հոգին Աստուծոյ[3653]։
[3653] Ոմանք. Զի ո՞վ ոք ՚ի մարդ՛՛... թէ ոչ հոգին որ ՚ի նմա է... եւ զԱստուծոյսն ոք գի՛՛։
11 քանզի մարդկանցից ո՞վ է, որ բան գիտէ մարդու մասին, եթէ ոչ՝ մարդու հոգին, որ նրա մէջ է: Նոյնպէս եւ ոչ ոք չգիտէ Աստծու խորհուրդները, եթէ ոչ՝ Աստծու Հոգին:
11 Վասն զի մարդոցմէ ո՞վ գիտէ մարդուն բաները, բայց միայն մարդուն հոգին որ իր մէջ է. նոյնպէս ալ Աստուծոյ բաները մէ՛կը չի գիտեր, բայց միայն Աստուծոյ Հոգին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Ибо кто из человеков знает, что в человеке, кроме духа человеческого, живущего в нем? Так и Божьего никто не знает, кроме Духа Божия.
2:11  τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῶ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ.
2:11. τίς (What-one) γὰρ (therefore) οἶδεν (it-had-come-to-see) ἀνθρώπων (of-mankinds) τὰ (to-the-ones) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) εἰ (if) μὴ (lest) τὸ (the-one) πνεῦμα (a-currenting-to) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) τὸ (the-one) ἐν (in) αὐτῷ; (unto-it?"οὕτως (Unto-the-one-this) καὶ (and) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐδεὶς (not-moreover-one) ἔγνωκεν (it-had-come-to-aquaint) εἰ (if) μὴ (lest) τὸ (the-one) πνεῦμα (a-currenting-to) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:11. quis enim scit hominum quae sint hominis nisi spiritus hominis qui in ipso est ita et quae Dei sunt nemo cognovit nisi Spiritus DeiFor what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God, no man knoweth, but the Spirit of God.
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.
2:11. And who can know the things that are of a man, except the spirit which is within that man? So also, no one knows the things which are of God, except the Spirit of God.
For 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:

11: Ибо кто из человеков знает, что в человеке, кроме духа человеческого, живущего в нем? Так и Божьего никто не знает, кроме Духа Божия.
2:11  τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῶ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ.
2:11. quis enim scit hominum quae sint hominis nisi spiritus hominis qui in ipso est ita et quae Dei sunt nemo cognovit nisi Spiritus Dei
For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God, no man knoweth, but the Spirit of God.
2:11. And who can know the things that are of a man, except the spirit which is within that man? So also, no one knows the things which are of God, except the Spirit of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Чтобы разъяснить своим читателям эту деятельность Духа Божия, совершающуюся, конечно, внутри Божественной сферы, Ап. говорит теперь о деятельности человеческого духа в сфере внутренней жизни человека. И в нашей душе есть настроения и стремления, какие доступны только нашему собственному духу и непонятны постороннему человеку.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
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 Rev_eal 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 foRev_er 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: what: Pro 14:10, Pro 20:5, Pro 20:27; Jer 17:9
even: Co1 2:10; Rom 11:33, Rom 11:34
Geneva 1599
(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.
John Gill
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.
John Wesley
For what man knoweth the things of a man - All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another. So the things of God knoweth no one but the Spirit - Who, consequently, is God.
Robert Jamieson, A. R. Fausset and David Brown
what man, &c.--literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man--rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).
2:122:12: Այլ մեք ո՛չ եթէ զհոգի աշխարհիս այսորիկ առաք, այլ զՀոգին որ յԱստուծոյ. զի ծանիցո՛ւք զայն որ յԱստուծոյն շնորհեցաւ մեզ[3654]։ [3654] Ոմանք. Աշխարհիս... որ յԱստուծոյսն շնորհե՛՛։
12 Ուրեմն մենք ոչ թէ այս աշխարհի հոգին առանք, այլ՝ այն Հոգին, որ Աստծուց է, որպէսզի ճանաչենք այն, որ Աստծուց շնորհուեց մեզ:
12 Իսկ մենք ո՛չ թէ այս աշխարհի հոգին առինք, հապա այն Հոգին որ Աստուծմէն է. որպէս զի մենք ճանչնանք այն բաները որոնք Աստուծմէ տրուեցան մեզի.
Այլ մեք ոչ եթէ զհոգի աշխարհիս այսորիկ առաք, այլ զՀոգին որ յԱստուծոյ. զի ծանիցուք զայն որ յԱստուծոյն շնորհեցաւ մեզ:

2:12: Այլ մեք ո՛չ եթէ զհոգի աշխարհիս այսորիկ առաք, այլ զՀոգին որ յԱստուծոյ. զի ծանիցո՛ւք զայն որ յԱստուծոյն շնորհեցաւ մեզ[3654]։
[3654] Ոմանք. Աշխարհիս... որ յԱստուծոյսն շնորհե՛՛։
12 Ուրեմն մենք ոչ թէ այս աշխարհի հոգին առանք, այլ՝ այն Հոգին, որ Աստծուց է, որպէսզի ճանաչենք այն, որ Աստծուց շնորհուեց մեզ:
12 Իսկ մենք ո՛չ թէ այս աշխարհի հոգին առինք, հապա այն Հոգին որ Աստուծմէն է. որպէս զի մենք ճանչնանք այն բաները որոնք Աստուծմէ տրուեցան մեզի.
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Но мы приняли не духа мира сего, а Духа от Бога, дабы знать дарованное нам от Бога,
2:12  ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν·
2:12. ἡμεῖς (We) δὲ (moreover) οὐ (not) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐλάβομεν (we-had-taken,"ἀλλὰ (other) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἐκ (out) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἵνα (so) εἰδῶμεν (we-might-have-had-come-to-see) τὰ (to-the-ones) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) χαρισθέντα ( to-having-been-granted-to ) ἡμῖν: (unto-us)
2:12. nos autem non spiritum mundi accepimus sed Spiritum qui ex Deo est ut sciamus quae a Deo donata sunt nobisNow, we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God.
12. But we 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 by God.
2:12. But we have not received the spirit of this world, but the Spirit who is of God, so that we may understand the things that have been given to us by God.
Now 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:

12: Но мы приняли не духа мира сего, а Духа от Бога, дабы знать дарованное нам от Бога,
2:12  ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν·
2:12. nos autem non spiritum mundi accepimus sed Spiritum qui ex Deo est ut sciamus quae a Deo donata sunt nobis
Now, we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God.
2:12. But we have not received the spirit of this world, but the Spirit who is of God, so that we may understand the things that have been given to us by God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Дух Божий противоположен духу мира сего. Под духом мира сего Ап. разумеет богоподобную душу человеческую с ее высокими способностями, которые в людях гениальных возвышались до необыкновенной силы и благодаря которым человечество владеет многими великими произведениями философии и искусства. Все таки - хочет сказать апостол - как ни драгоценны творения этого человеческого духа, они никак не могут сравняться с тем, что дано некоторым избранникам Духом Божиим. Апостол называет этот Дух - Духом, Который исходит от Бога(ek), чтобы показать, что Его нельзя смешивать с духом человеческим. - Дарованное нам, т. е. все спасительные блага: ниспослание Сына Божия, искупление Им человечества, оправдание, освящение и проч. Все это можно, конечно, постигнуть и простою, непосредственною верою, но можно также и узнать(eidenai), т. е. постигнуть это во всей ширине и глубине, сознать вполне величие этих благ, что и дается Духом Божиим.
Adam Clarke: Commentary on the Bible - 1831
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.
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, Co1 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.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: not: Co1 2:6; Rom 8:1, Rom 8:5, Rom 8:6; Co2 4:4; Eph 2:2; Jam 4:5; Jo1 4:4, Jo1 4:5, Jo1 5:19; Rev 12:9
but: Rom 8:15, Rom 8:16
that: Co1 3:22; Joh 16:14, Joh 16:15; Rom 8:32; Jo1 2:20, Jo1 2:27, Jo1 5:20; Rev 22:6
Geneva 1599
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.
John Gill
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.
John Wesley
Now we have received, not the spirit of the world - 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.
Robert Jamieson, A. R. Fausset and David Brown
we . . . received, not . . . spirit of . . . world--the personal evil "spirit that now worketh in the children of disobedience" (Eph 2:2). This spirit is natural in the unregenerate, and needs not to be received.
Spirit which is of God--that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (1Cor 2:11).
that we might know . . . things . . . freely given . . . of God--present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (1Cor 2:9).
2:132:13: Եւ զոր խօսիմքս՝ ո՛չ եթէ մարդկեղէն ուսմամբ ճարտարութեան բանից, այլ վարդապետութեամբ Հոգւոյն, ընդ հոգեւորս զհոգեւո՛րսն համեմատեմք[3655]։ [3655] Ոմանք. Ուսման ճարտարութեամբ բա՛՛... ընդ հոգեւորսն զհոգեւորս։
13 Եւ ինչ որ յայտնում ենք, ոչ թէ ճարտար խօսքերի մարդկային ուսուցումով է, այլ՝ Հոգու վարդապետութեամբ. հոգեւոր բաները հոգեւոր խօսքերով ենք բացատրում.
13 Որոնց մասին կը խօսինք ոչ թէ մարդկային իմաստութեան սորվեցուցած խօսքերովը, հապա Հոգիին* սորվեցուցածներովը եւ հոգեւոր բաները հոգեւորի հետ կը յարմարցնենք։
Եւ զոր խօսիմքս` ոչ եթէ մարդկեղէն ուսմամբ ճարտարութեան բանից, այլ վարդապետութեամբ [9]Հոգւոյն, ընդ հոգեւորս զհոգեւորսն համեմատեմք:

2:13: Եւ զոր խօսիմքս՝ ո՛չ եթէ մարդկեղէն ուսմամբ ճարտարութեան բանից, այլ վարդապետութեամբ Հոգւոյն, ընդ հոգեւորս զհոգեւո՛րսն համեմատեմք[3655]։
[3655] Ոմանք. Ուսման ճարտարութեամբ բա՛՛... ընդ հոգեւորսն զհոգեւորս։
13 Եւ ինչ որ յայտնում ենք, ոչ թէ ճարտար խօսքերի մարդկային ուսուցումով է, այլ՝ Հոգու վարդապետութեամբ. հոգեւոր բաները հոգեւոր խօսքերով ենք բացատրում.
13 Որոնց մասին կը խօսինք ոչ թէ մարդկային իմաստութեան սորվեցուցած խօսքերովը, հապա Հոգիին* սորվեցուցածներովը եւ հոգեւոր բաները հոգեւորի հետ կը յարմարցնենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: что и возвещаем не от человеческой мудрости изученными словами, но изученными от Духа Святаго, соображая духовное с духовным.
2:13  ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις ἀλλ᾽ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες.
2:13. ἃ ( to-which ) καὶ (and) λαλοῦμεν (we-speak-unto) οὐκ (not) ἐν (in) διδακτοῖς ( unto-taught ) ἀνθρωπίνης (of-mankind-belonged-to) σοφίας (of-a-wisdoming-unto) λόγοις, (unto-forthees,"ἀλλ' (other) ἐν (in) διδακτοῖς ( unto-taught ) πνεύματος, (of-a-currenting-to," πνευματικοῖς ( unto-currenting-to-belonged-of ) πνευματικὰ ( to-currenting-to-belonged-of ) συνκρίνοντες . ( separating-together )
2:13. quae et loquimur non in doctis humanae sapientiae verbis sed in doctrina Spiritus spiritalibus spiritalia conparantesWhich things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.
13. Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; comparing spiritual things with spiritual.
2:13. And we are also speaking of these things, not in the learned words of human wisdom, but in the doctrine of the Spirit, bringing spiritual things together with spiritual things.
Which things also we speak, not in the words which man' s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual:

13: что и возвещаем не от человеческой мудрости изученными словами, но изученными от Духа Святаго, соображая духовное с духовным.
2:13  ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις ἀλλ᾽ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες.
2:13. quae et loquimur non in doctis humanae sapientiae verbis sed in doctrina Spiritus spiritalibus spiritalia conparantes
Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.
2:13. And we are also speaking of these things, not in the learned words of human wisdom, but in the doctrine of the Spirit, bringing spiritual things together with spiritual things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Дух Божий сообщает Апостолу не только содержание проповеди, но также научает облекать это содержание в соответственную форму. Если хотят научить людей тому, что открыто Духом Божиим, то пользуются в этом случае не такими словами, которые найдены самим человеком или же совокупными усилиями человеческого гения. Для этого ожидают особого внушения от Духа, и в этом лежит тайна своеобразного стиля Св. Писания. Впрочем, конечно, в этом вдохновении нет ничего механического: как показывает выражение изученными(didactoiV), здесь Ап. говорит о живом усвоении вдохновенным человеком открываемой ему истины. - Соображая духовное с духовным. В русском переводе выражение pneumatikoiV понято как средний род прилагательного. Но при таком понимании в этом выражении не было бы ничего нового по сравнению с первой половиною стиха; поэтому лучше понимать означенное греч. выражение как мужеский род и переводить так: "поелику мы духовные учения предлагаем людям духовным (то же, что совершенным ср. ст. 15: и III:1), с известным выбором".
Adam Clarke: Commentary on the Bible - 1831
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.
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.
Albert Barnes: Notes on the Bible - 1834
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 Rev_ealed 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 Rev_ealed 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 anthrō pois, "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 pRev_ious 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: not: Co1 2:4, Co1 1:17; Pe2 1:16
but: Co1 12:1-3, Co1 14:2; Luk 12:12; Act 2:4; Pe1 1:12
comparing: Or, as Bishop Pearce renders, "explaining συγκρινοντες [Strong's G4793] spiritual things to spiritual men," πνευματικοις [Strong's G4152].
spiritual things: Co1 2:14, Co1 9:11, Co1 10:3-5; Eph 5:19; Col 3:16
Geneva 1599
(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 (1Cor 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.
John Gill
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.
John Wesley
Which also we speak - As well as know. In words taught by the Holy Spirit - 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.
Robert Jamieson, A. R. Fausset and David Brown
also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Cor 2:12).
which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (2Cor 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 1Cor 2:6, 1Cor 2:9-10, 1Cor 2:14-15; 1Cor 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 1Cor 2:1, 1Cor 2:4; 1Pet 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, 1Cor 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 (1Cor 1:21-22; 1Cor 2:1, 1Cor 2:4-9; compare Ps 119:18).
2:142:14: Քանզի շնչաւոր մարդ՝ ո՛չ ընդունի զՀոգւոյն Աստուծոյ, զի յիմարութի՛ւն է նմա. եւ ո՛չ կարէ գիտել՝ եթէ հոգեպէս քննիցի[3656]։ [3656] Ոմանք. Ոչ ընդունի զՀոգին Աստուծոյ... քանզի յիմարութիւն է... հոգեպէս քննիցէ։
14 քանզի ոչ հոգեւոր մարդը Աստծու Հոգուց եկած ճշմարտութիւնները չի ընդունում, որովհետեւ այդ յիմարութիւն է նրա համար. եւ չի կարող հասկանալ, քանզի հոգեւոր կերպով են քննւում դրանք:
14 Իսկ շնչաւոր մարդը Աստուծոյ Հոգիին բաները չ’ընդունիր, վասն զի անոնք իրեն յիմարութիւն են ու չի կրնար գիտնալ, վասն զի հոգեւոր կերպով կը քննուին։
Քանզի շնչաւոր մարդ ոչ ընդունի զՀոգւոյն Աստուծոյ, զի յիմարութիւն է նմա. եւ ոչ կարէ գիտել, [10]եթէ հոգեպէս քննիցի:

2:14: Քանզի շնչաւոր մարդ՝ ո՛չ ընդունի զՀոգւոյն Աստուծոյ, զի յիմարութի՛ւն է նմա. եւ ո՛չ կարէ գիտել՝ եթէ հոգեպէս քննիցի[3656]։
[3656] Ոմանք. Ոչ ընդունի զՀոգին Աստուծոյ... քանզի յիմարութիւն է... հոգեպէս քննիցէ։
14 քանզի ոչ հոգեւոր մարդը Աստծու Հոգուց եկած ճշմարտութիւնները չի ընդունում, որովհետեւ այդ յիմարութիւն է նրա համար. եւ չի կարող հասկանալ, քանզի հոգեւոր կերպով են քննւում դրանք:
14 Իսկ շնչաւոր մարդը Աստուծոյ Հոգիին բաները չ’ընդունիր, վասն զի անոնք իրեն յիմարութիւն են ու չի կրնար գիտնալ, վասն զի հոգեւոր կերպով կը քննուին։
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2:1414: Душевный человек не принимает того, что от Духа Божия, потому что он почитает это безумием; и не может разуметь, потому что о сем [надобно] судить духовно.
2:14  ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῶ ἐστιν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·
2:14. ψυχικὸς (Breath-belonged-of) δὲ (moreover) ἄνθρωπος (a-mankind) οὐ (not) δέχεται ( it-receiveth ) τὰ (to-the-ones) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"μωρία (a-dulling-unto) γὰρ (therefore) αὐτῷ (unto-it) ἐστίν, (it-be) καὶ (and) οὐ (not) δύναται ( it-ableth ) γνῶναι, (to-have-had-acquainted) ὅτι (to-which-a-one) πνευματικῶς (unto-currenting-to-belonged-of) ἀνακρίνεται: (it-be-separated-up)
2:14. animalis autem homo non percipit ea quae sunt Spiritus Dei stultitia est enim illi et non potest intellegere quia spiritaliter examinaturBut the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined.
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.
2:14. But the animal nature of man does not perceive these things that are of the Spirit of God. For it is foolishness to him, and he is not able to understand it, because it must be examined spiritually.
But 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:

14: Душевный человек не принимает того, что от Духа Божия, потому что он почитает это безумием; и не может разуметь, потому что о сем [надобно] судить духовно.
2:14  ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῶ ἐστιν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·
2:14. animalis autem homo non percipit ea quae sunt Spiritus Dei stultitia est enim illi et non potest intellegere quia spiritaliter examinatur
But the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined.
2:14. But the animal nature of man does not perceive these things that are of the Spirit of God. For it is foolishness to him, and he is not able to understand it, because it must be examined spiritually.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Эта особая мудрость может быть сообщена чрез Апостола Павла и его помощников только тем, кто в состоянии ее усвоить, а таких людей сравнительно немного. Большинство людей - люди душевные(yucikoi). Это выражение обозначает человека как одушевленное существо, с естественною жизненною силою (yuch), которая обща человеку со всеми живыми тварями. Такой человек не имеет той высшей силы жизни, благодаря которой (силе) существа нравственно-свободные становятся в общение с Богом и которая в Св. Писании называется духом(pneuma). Правда, и человек в естественном состоянии имеет дух(ср. 1: Сол V:23), но этот дух не есть в нем действительная сила и действительная жизнь. Скорее, он есть только восприимчивость к Божественным внушениям, способность понимать и усвоять божественное, которая в христианине превращается уже в новый принцип жизни. Конечно, и душа у человека имеет высшия способности, чем у других одушевленных существ, но все-таки только дух ставит человека в отношение к Богу и духом именно человек отличается резко от животных. В естественном человеке дух пребывает, можно сказать, в скрытом состоянии (тоже почти, что скрытая энергия) и только Дух Божий его пробуждает к жизни и делает его владыкою души и тела. Естественный человек обладает только прирожденным ему умом или рассудком, при посредстве которого он судит о явлениях здешней жизни. Заметить нужно однако, что душевный человек не тоже, что плотской(III:1): плотские были и коринфские христиане, но Ап., конечно, не мог сказать, что они "почитали духовное безумием". - Не принимает. Как эгоист не может поверить, чтобы кто-нибудь был способен совершить какое-нибудь трудное дело без личного интереса, так и душевный человек в полном значении этого слова не в состоянии понять великого значения дела Христова (божественной премудрости), потому что оно выходит из круга его понимания. - Духовно, т. е. на основании духовных предположений, имея известный запас высших, духовных познаний.
Adam Clarke: Commentary on the Bible - 1831
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, Co1 3:1; Co1 9:11; and particularly in Co1 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.
Albert Barnes: Notes on the Bible - 1834
2:14: But the natural man - ψυχικὸς, δὲ ἄνθρωπος psuchikos de anthrō pos. 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 Co1 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 Th1 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; Co1 15:44, Co1 15:44, Co1 15:46; Jam 3:15; Jde 1:19. In Co1 15:44, Co1 15:44, Co1 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 Jde 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 Rev_ealed 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 anthrō pos; 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?" Co1 1:17, Co1 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.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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. Co1 15:44, Co1 15:46; Jam 3:15; Jde 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: Co1 2:12; Joh 14:26, Joh 15:26, Joh 16:8-15
they: Co1 1:18, Co1 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; Co2 4:4-6; Jo1 2:20, Jo1 2:27, Jo1 5:20; Jde 1:19
Geneva 1599
(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; ().
(q) By the power of the Holy Spirit.
John Gill
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 1Cor 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.
John Wesley
But the natural man - That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding. Receiveth not - Does not understand or conceive. The things of the Spirit - The things revealed by the Spirit of God, whether relating to his nature or his kingdom. For they are foolishness to him - 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. Because they are spiritually discerned - They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.
Robert Jamieson, A. R. Fausset and David Brown
natural man--literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 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 (1Cor 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jas 3:15).
receiveth not--though they are offered to him, and are "worthy of being received by all men" (Ti1 1:15).
they are foolishness unto him--whereas he seeks "wisdom" (1Cor 1:22).
neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Rom 8:7).
2:152:15: Իսկ հոգեւորն քննէ զամենայն, եւ ինքն յումեքէ ո՛չ քննի[3657]։ [3657] Ոմանք. Զամենայն քննէ։ Ուր օրինակ մի. քննելով զամենայն, եւ ինքն։
15 Իսկ հոգեւոր մարդը քննում է ամէն ինչ. եւ ինքը ոչ ոքից չի քննւում:
15 Բայց ան որ հոգեւոր է՝ ամէն բան կը քննէ ու ինք մէկէն չի՛ քննուիր։
Իսկ հոգեւորն քննէ զամենայն, եւ ինքն յումեքէ ոչ քննի:

2:15: Իսկ հոգեւորն քննէ զամենայն, եւ ինքն յումեքէ ո՛չ քննի[3657]։
[3657] Ոմանք. Զամենայն քննէ։ Ուր օրինակ մի. քննելով զամենայն, եւ ինքն։
15 Իսկ հոգեւոր մարդը քննում է ամէն ինչ. եւ ինքը ոչ ոքից չի քննւում:
15 Բայց ան որ հոգեւոր է՝ ամէն բան կը քննէ ու ինք մէկէն չի՛ քննուիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Но духовный судит о всем, а о нем судить никто не может.
2:15  ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾽ οὐδενὸς ἀνακρίνεται.
2:15. ὁ (the-one) δὲ (moreover) πνευματικὸς (currenting-to-belonged-of) ἀνακρίνει (it-separateth-up) μὲν (indeed) πάντα , ( to-all ,"αὐτὸς (it) δὲ (moreover) ὑπ' (under) οὐδενὸς (of-not-moreover-one) ἀνακρίνεται. (it-be-separated-up)
2:15. spiritalis autem iudicat omnia et ipse a nemine iudicaturBut the spiritual man judgeth all things: and he himself is judged of no man.
15. But he that is spiritual judgeth all things, and he himself is judged of no man.
2:15. But the spiritual nature of man judges all things, and he himself may be judged by no man.
But he that is spiritual judgeth all things, yet he himself is judged of no man:

15: Но духовный судит о всем, а о нем судить никто не может.
2:15  ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾽ οὐδενὸς ἀνακρίνεται.
2:15. spiritalis autem iudicat omnia et ipse a nemine iudicatur
But the spiritual man judgeth all things: and he himself is judged of no man.
2:15. But the spiritual nature of man judges all things, and he himself may be judged by no man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Кто человек душевный и кто духовный - узнавать это апостол имеет способность, как и всякий духовный человек. В 15-м ст. Ап. утверждает, что такая способность действительно существует, а в 16: прибавляет, что этою способностью владеет и он, Павел. - Судит о всем. С горы легко видно, что делается внизу, между тем как снизу часто не видно, что происходит на горе. Так и душевный человек не понимает ничего духовного, а духовный понимает все - и доброе, и злое в общественной и личной жизни. - Ибо кто познал... Ап. заимствует это выражение из кн. Исаии (XL:13: по тексту LXX). Он указывает здесь, очевидно, на особые, полученные им, откровения, каких не удостоился никто из коринфских христиан (мы противополагается слову с вами - в III гл. 1: ст. ). - Ум Господень(nouV) - это не то же, что Дух Господень. Это выражение обозначает мысли Божии относительно человека и лучшие средства к осуществлению этих мыслей. Дух же означает орган, через который эти мысли сообщаются духовному человеку. - Мы имеем ум Христов, т. е. мы обладаем знанием всех мыслей и планов Христовых и знаем, как привести их в исполнение. Кто к таким людям относится с недоверием, тот, значит, не доверяет Самому Христу.
Adam Clarke: Commentary on the Bible - 1831
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 Co1 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.
Albert Barnes: Notes on the Bible - 1834
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 pRev_ious 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 Rev_ealed 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: he that: Co1 3:1, Co1 14:37; Gal 6:1; Col 1:9
judgeth: or, discerneth, Sa2 14:17; Kg1 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: Th1 5:21; Heb 5:14; Jo1 4:1
yet: Co1 4:5; Sa2 12:16-23; Act 15:1-5, Act 16:3; Gal 2:3-5
judged: or, discerned
Geneva 1599
(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.
John Gill
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, 1Cor 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.
John Wesley
But the spiritual man - He that hath the Spirit. Discerneth all the things of God whereof we have been speaking. Yet he himself is discerned by no man - No natural men. They neither understand what he is, nor what he says.
Robert Jamieson, A. R. Fausset and David Brown
He that is spiritual--literally, "the spiritual (man)." In 1Cor 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."
judgeth all things--and persons, by their true standard (compare 1Cor 6:2-4; 1Jn 4:1), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek (1Cor 2:14). Otherwise for "discerned," in 1Cor 2:14, translate, "judged of," to accord with the translation, "judgeth . . . is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Jn 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 (Jn 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Prov 28:5; 1Jn 2:27).
2:162:16: Իսկ արդ՝ ո՞վ գիտաց զմիտս Տեառն, որ եւ խրատտու լինիցի նմա. այլ մեք զմիտս Քրիստոսի ունիմք[3658]։[3658] Յօրինակին պակասէր. Որ եւ խրատ՛՛։ Ոմանք. Խրատատու լինիցի նմա. բայց մեք։
16 Իսկ արդ, ո՞վ իմացաւ Տիրոջ մտածումը, որ խորհուրդ տայ նրան. բայց մենք ունենք Քրիստոսի մտածումը:
16 Քանզի ո՞վ գիտցաւ Տէրոջը միտքը, որ անոր խրատ տուող ալ ըլլայ. բայց մենք Քրիստոսին միտքը ունինք։
Իսկ արդ` ո՞վ գիտաց զմիտս Տեառն, որ եւ խրատտու լինիցի նմա. այլ մեք զմիտս Քրիստոսի ունիմք:

2:16: Իսկ արդ՝ ո՞վ գիտաց զմիտս Տեառն, որ եւ խրատտու լինիցի նմա. այլ մեք զմիտս Քրիստոսի ունիմք[3658]։
[3658] Յօրինակին պակասէր. Որ եւ խրատ՛՛։ Ոմանք. Խրատատու լինիցի նմա. բայց մեք։
16 Իսկ արդ, ո՞վ իմացաւ Տիրոջ մտածումը, որ խորհուրդ տայ նրան. բայց մենք ունենք Քրիստոսի մտածումը:
16 Քանզի ո՞վ գիտցաւ Տէրոջը միտքը, որ անոր խրատ տուող ալ ըլլայ. բայց մենք Քրիստոսին միտքը ունինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Ибо кто познал ум Господень, чтобы [мог] судить его? А мы имеем ум Христов.
2:16  τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; ἡμεῖς δὲ νοῦν χριστοῦ ἔχομεν.
2:16. τίς ( What-one ) γὰρ ( therefore ) ἔγνω ( it-had-acquainted ) νοῦν ( to-a-mind ) Κυρίου , ( of-Authority-belonged ," ὃς ( which ) συνβιβάσει ( it-shall-together-effect-to ) αὐτόν ; ( to-it ?"ἡμεῖς (We) δὲ (moreover) νοῦν (to-a-mind) Χριστοῦ (of-Anointed) ἔχομεν. (we-hold)
2:16. quis enim cognovit sensum Domini qui instruat eum nos autem sensum Christi habemusFor who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
16. For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ.
2:16. For who has known the mind of the Lord, so that he may instruct him? But we have the mind of Christ.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ:

16: Ибо кто познал ум Господень, чтобы [мог] судить его? А мы имеем ум Христов.
2:16  τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; ἡμεῖς δὲ νοῦν χριστοῦ ἔχομεν.
2:16. quis enim cognovit sensum Domini qui instruat eum nos autem sensum Christi habemus
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
2:16. For who has known the mind of the Lord, so that he may instruct him? But we have the mind of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, Co1 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.
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, Co1 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.
Albert Barnes: Notes on the Bible - 1834
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 Rev_ealed. 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, Co1 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 Co1 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, Co1 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, Co1 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, Co1 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 Rev_ealed 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, Co1 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, Co1 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 Rev_ile 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 Co1 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 Rev_ile 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 Rev_ere 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, Co1 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. Co1 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, Co1 2:10-11.
13. Christians are actuated by a different Spirit from the people of this world, Co1 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?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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
Geneva 1599
(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.
John Gill
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 Is 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.
John Wesley
Who - What natural man. We - Spiritual men; apostles in particular. Have - Know, understand. The mind of Christ - Concerning the whole plan of gospel salvation. Is 40:13
Robert Jamieson, A. R. Fausset and David Brown
For--proof of 1Cor 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?
that he may instruct him--that is, so as to be able to set Him right as His counsellor (quoted from Is 40:13-14). So the Septuagint translates the Greek verb, which means to "prove," in Acts 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.
we have the mind of Christ--in our degree of capability to apprehend it. Is 40:13-14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.