Chapter 2

He declareth that his preaching, 1 though it bring not excellency of speech, or of 4 human wisdom: yet consisteth in the 4, 5 power of God: and so far excelleth 6 the wisdom of this world, and 9 human sense, as that 14 the natural man cannot understand it.

1. When I came. Paul is speaking of his arrival in Corinth and of his early ministry there (see Acts 18:1–18). About three years had since passed.

Excellency of speech. Paul did not try to win men by brilliant rhetoric or superior powers of oratory. Neither did he rely on “wisdom,” that is, philosophy, in order to prove the truth of the gospel (see on ch. 1:17–19). The Corinthians were unskilled in divine matters. It was necessary for Paul to instruct the new converts in the very rudiments of the gospel. For this type of instruction brilliant oratory was unsuited.

Testimony. Textual evidence may also be cited (cf. p. 10) for the reading “mystery.” For a definition of the word “mystery” see on Rom. 11:25; cf. Eph. 6:19; Col. 2:2; Rev. 10:7. The gospel contains the account of what God has done to rescue man from sin and restore him to harmony with Himself. It records the evidence that God has given, in the life of Christ, of His great love for man.

2. Determined. Gr. krinoµ, denotes a conscious act of the will. Here it means “to resolve,” “to make a definite decision.” Paul’s decision as to his new method of labor was not an idea of the moment, but a carefully thought-out plan formed before going to Corinth. At Athens the apostle had used scholarly argumentation and philosophy to combat the heathen idolatry of the Greeks. His efforts had met with little success. As he reviewed his experience at Athens, he decided to adopt a different method of preaching in Corinth. He planned to avoid learned discussions and detailed arguments and to present the simple story of Jesus and His atoning death (see AA 244).

Save Jesus Christ. The phrase reads literally, “except Jesus Christ and this one [as] crucified.” Paul preached Christ crucified in spite of the fact that the idea of a crucified Saviour was an offense to both Jews and Greeks (see on ch. 1:23).

3. I was. Literally, “I became,” meaning, “I came [to you].”

Much trembling. Paul was conscious of his shortcomings and infirmities (see 2 Cor. 10:1, 10; 11:30; 12:5, 9, 10). He was anxious about the success of his mission to Corinth, for he knew that he had many enemies in the city (see Acts 18:6). However, God had assured him that his work would be successful and that he had nothing to fear (see Acts 18:9, 10). The apostle was concerned, also, lest his work should be marked by merely human characteristics. The true minister of God will ever be conscious of his own limitations and weaknesses. Such an attitude leads him to place greater reliance upon God for strength and wisdom to do His work. “Our greatest strength is realized when we feel and acknowledge our weakness” (5T 70). “Cool complacency is not the mood of the finest preaching” (Robertson).

4. Preaching. Gr. keµrugma (see on ch. 1:21).

With enticing words. Literally, “with persuasive words.” In neither private discussions nor public preaching did Paul rely on the persuasive power found in human reasoning. He did not seek to charm and captivate his hearers with the style of subtle philosophy that so appealed to the Greeks.

Man’s. Important textual evidence (cf. p. 10) may be cited for the omission of this word. The meaning of the passage is not essentially altered by the omission.

Demonstration. Gr. apodeixis, “a showing forth,” “certain proof,” “evidence,” “demonstration.” The proof of the divine origin of the message that Paul preached was not to be found in clever argumentation, but in the evidence, or “showing forth,” of the Holy Spirit. Paul’s work at Corinth had been accompanied, as it was elsewhere, by miracles (2 Cor. 12:12 cf. Acts 14:3). The gifts of the Holy Spirit had been imparted to the church in rich measure (see 1 Cor. 1:5–7; ch. 14). The presence of the gifts of the Spirit in the church was a demonstration of the truth of the gospel preached by Paul. But the greatest miracle was the conversion of many Corinthians from heathenism to Christ (see Acts 18:8). The thief became honest; the lazy, industrious; the licentious, pure; the drunkard, sober; the cruel, kind and gentle; and the miserable, happy. Strife and discord gave place to peace and harmony. Such evidences of the power of the gospel of Jesus Christ could be observed by all, and could not be denied. The gospel has continued to furnish this kind of proof of its divine origin through the centuries. Every converted sinner provides such a demonstration; and every instance of the gospel’s producing peace, joy, hope, and love, shows that God is the source of the message.

5. Your faith. Paul desired that the Corinthians should trust in the mighty power of God to change the lives of men. He did not wish to lead them to place confidence in any form of human power. In his efforts he had avoided the use of philosophical wisdom to convince his hearers of the truth of the gospel. He sought to hide himself in Jesus in order that the faith of the believers might rest entirely in the Saviour. It is not by the will or efforts of man that anyone is led to surrender himself to the Lord, but by the convicting power of the Holy Spirit.

6. Howbeit. Or, “but.” This introduces the second section of the argument in ch. 2, in which Paul shows that it is only the mind surrendered to the Holy Spirit that can understand and appreciate the gospel. Although Paul had not approached the Corinthians with the excellency of human wisdom, nevertheless he had brought to them a treasure of true wisdom.

Perfect. Gr. teleioi, “full grown,” “mature” (see on Matt. 5:48).Paul is here describing mature Christians. See Eph. 4:13, 14, where he contrasts a “perfect” (teleios) man with “children.” Compare Phil. 3:15, where Paul speaks of himself and others as “perfect” (teleioi). In Heb. 5:14 teleioi is rendered “of full age.” The Christian should grow in knowledge of the truth and should not require continual feeding with spiritual “milk” (Heb. 5:12, 13). Jesus Himself hinted that the representation of doctrine should be adapted to the various stages of Christian growth (see John 16:12). Paul reminded the Corinthian believers that he was addressing his instruction to those who had already learned the rudiments of Christianity and should now be able to appreciate the more profound truths of the gospel (see Cor. 3:1–3).

Wisdom of this world. See on ch. 1:21, 22.

Princes of this world. These are identified in v. 8 as the ones who crucified Jesus.

Come to nought. The Greek indicates that the coming to nought is in the process of being accomplished. Worldly-wise great men, with all their learning and achievement, are constantly being proved unreliable in the realm of spiritual truth. In the light of the wisdom taught by Christ, they are found to be ignorant and powerless.

7. Wisdom of God. Here referring particularly to the wisdom of God as revealed in the plan of salvation (see below under “mystery”).

Mystery. Gr. musteµrion (see on Rom. 11:25). The plan of salvation, formulated before the creation of the world (see DA 22; pp. 63) and announced and put into effect by the Father and the Son when Adam sinned (see PP 64–66), was a great mystery to the universe. The angels could not fully comprehend it (see 1 Peter 1:12; GC 415). The prophets, who wrote concerning it, understood only in part the messages they bore to the church concerning salvation through Christ (1 Peter 1:10, 11). The natural man completely fails to appreciate the “wisdom” of God because it is so directly contrary to man’s accepted philosophy of life. Even the consecrated believer cannot fathom the depth of meaning in the plan of salvation (see Rom. 11:33–36).

Glory. See on Rom. 3:23.

8. None … knew. Because of their false interpretation of the OT prophecies concerning the Messiah, the Jews did not recognize Jesus of Nazareth as the promised Deliverer. Their traditional belief that the Messiah would come as an earthly ruler to make Israel the dominant nation in the world led them to reject the Saviour. Similarly, erroneous beliefs and traditions today blind the eyes of men to the truth of the second advent of Christ. Furthermore, the false teachings of popular theology concerning the nature of God have caused many to reject Christianity altogether and to become agnostics or even infidels (see 5T 710).

Lord of glory. Compare Acts 7:2; Eph. 1:17; James 2:1. Christ is here described as the “Lord of glory” in sharp contrast with the ignominy of the cross. Compare on John 1:14. For a definition of glory see on Rom. 3:23.

9. But. Gr. alla, a strong adversative. Although unconverted men do not understand the “wisdom of God in a mystery” (v. 7), God has made a wonderful revelation of His wisdom to those who love Him. The riches of God’s grace are not discerned by the unconverted, but the Christian sees the beautiful things of this world as an expression of God’s love to man and an earnest of the future perfect state.

Written. The quotation is from Isa. 64:4.

Eye hath not seen. The verse reads literally, “The things which eye saw not and ear heard not, and upon the heart of man came not, which God prepared for those who love him.” The physical facts of existence are discovered by the senses, which are used to acquire knowledge of things around us. That neither eye nor ear can understand the things of God proves that other faculties than the physical senses are required to understand spiritual truths (v. 10).

Heart. Gr.kardia, a word referring to the center of human faculties (see on Rom. 1:21). The grand realities of the kingdoms of grace and glory cannot be fully understood either through the avenue of the senses or by the intellect. But through the knowledge God imparts to those who are willing to be instructed by Him, Christians may gain an ever-increasing understanding. Of himself, man is unable to perceive or appreciate the blessings of the gospel. The experience of the unconverted contains nothing that can be compared with the joyful peace that comes to the heart of the sinner who surrenders to Christ and receives the sweet assurance of God’s forgiveness.

Things. Whatever God has planned for His people is included in this comprehensive word. In its primary application the statement deals with all that is provided through the gospel for the welfare and happiness of God’s people while here on earth. This relates to forgiveness of sins, justification and sanctification, the joy and peace that the grace of God imparts to the believer, and his ultimate deliverance from this evil world. By extension the statement also comprehends the inexpressible wonder and beauty and joy of God’s kingdom of glory, the eternal home of the saved. All such knowledge is far beyond anything that men may know apart from the gospel of Christ. See on Isa. 64:4.

Prepared. Compare Matt. 20:23; 25:34.

10. God hath revealed. God has planned a continuing revelation of truth to His people (see 5T 703). Understanding of the things of God is given to those who love God, who appreciate what He is and all that He has done for them, who are ready and eager to accept whatever provision He has made for them and who search for truth as for hidden treasure.

By his Spirit. The third member of the Godhead is the one through whom an understanding of truth is imparted to mankind (see on John 14:16). A continuous acquisition of knowledge is possible only for those who willingly submit to the guidance and illumination of the Holy Spirit (see Rom. 8:5, 14, 16).

Searcheth. Being a member of the Godhead, the Holy Spirit knows all things. He is not in any sense ignorant of anything. He searches, not in order to discover something He did not previously know, but to bring to light the hidden counsels of God. It is the work of the Holy Spirit to bring the things of God to the remembrance of His people and to guide them in their investigation of truth (John 16:13, 14).

This passage shows that the Holy Spirit is not an impersonal force. Searching is an attribute of personality involving both thought and action. The Spirit knows and understands all the profound plans and counsels of God. Here is clear evidence of omniscience, and hence of divinity.

11. Spirit of man. A man’s private thoughts, desires, intentions, and plans are fully known and understood only by himself. No fellow mortal can know them unless the man himself chooses to reveal them. If he does decide to reveal his ideas, thoughts and plans to others, they can know and understand only as much as is opened up to them.

No man. Literally, “no one,” thus including beings such as angels.

12. Spirit of the world. This expression is probably closely parallel to “wisdom of this world” (v. 6). The world is here represented as possessing and imparting a spirit which in its essential nature is evil. The “spirit of the world” is opposed to the Spirit of God. Its possessors find no pleasure in heavenly things, but concentrate on the temporary things of this life.

Spirit which is of God. Rather, “Spirit which is from God.” The reference is to the Holy Spirit.

That we might know. God’s purpose in giving us the Spirit is that we may understand the things provided by the grace of God. The Spirit of God not only reveals to man the blessings of the gospel but works out in him the will of God. The result of this reception of the Holy Spirit will be seen in the life that is lived in harmony with the will of God. In such a life the fruits of the Spirit are seen (see Gal. 5:22, 23). Those who turn away from the “spirit of the world” are emptied of self, and re-created and refined by the Holy Spirit, who leads them to fix their affections on the kingdom of God. They are fitted to become citizens of heaven.

13. Man’s wisdom teacheth. The phrase reads literally, “not in taught words of human wisdom.” The words, the subtle reasoning, of Greek philosophy could not rightly present the truths of God.

Holy Ghost teacheth. Literally, “in taught [words] of the Holy Spirit.” Paul was the recipient of instruction communicated by the living Spirit of God. He recognized that he was under the leadership of the Holy Spirit and that his thoughts were prompted by the Spirit (see AA 251; EGW Supplementary Material on Peter 1:21). Seeing that heavenly wisdom is so different from all earthly knowledge, it must be expressed in a way and in words that differ from ordinary earthly usage. The one in whom the Spirit of God dwells, and through whom He works, lives in a different sphere from the worldly-minded person, and will of necessity speak in a different way. A mathematician expresses a mathematical truth in the technical language of mathematics; a musician discusses a musical theme in the vocabulary of music. Similarly spiritual truths are expressed in spiritual words and forms of statement.

Comparing. Gr. sugkrinoµ. This word occurs in the NT only here and in 2 Cor. 10:12, where it is also translated “to compare.” In the LXX sugkrinoµ has the meaning “to interpret” (see Gen. 40:8, 16, 22; 41:12, 13, 15; Dan. 5:12, 16). In classical usage the word means “to join together fitly,” “to combine.” Its meaning in the papyri does not seem to bear upon the present passage. There it means “to decide [especially in judicial matters].”

The interpretation of the present passage is dependent first upon the meaning given to sugkrinoµ and second upon the gender assigned to the word translated “with spiritual” (pneumatikois). In the form in which it appears pneumatikois may be either masculine or neuter. If it is masculine, it refers to spiritual persons, or perhaps to spiritual words; if it is neuter, it refers to spiritual things. The ambiguity of the term pneumatikois, together with the various meanings that may be assigned to sugkrinoµ, makes possible several translations: (1) “combining spiritual truths with spiritual words,” (2) “interpreting spiritual things by spiritual words,” (3) “interpreting spiritual things to spiritual men,” (4) “comparing spiritual things with spiritual,” that is, the spiritual revelations earlier given, (5) “clothing spiritual content in Spirit-wrought forms.” There is no way to determine which of these interpretations was uppermost in Paul’s mind. All suit the context and all convey significant spiritual truth.

14. The natural man. Literally, “a natural man,” that is, a man who is not spiritual-minded; one unregenerate, whose interests are confined to the things of this life. Such a man depends on human wisdom for the solution of all his problems. He lives to please himself and to gratify the desires of the unconverted heart, hence is incapable of understanding and appreciating the things of God. To him the plan of salvation, the wonderful revelation of God’s love, is folly. He cannot distinguish between worldly philosophy and spiritual truth because the wisdom of God is understood only by those who permit themselves to be taught by the Holy Spirit.

Spiritually. Man cannot arrive at spiritual truth unaided (see on vs. 9, 10).

Discerned. Gr. anakrinoµ, “to examine,” “to investigate,” here to arrive at truth after examination and judging. Compare the use of anakrinoµ in Luke 23:14; Acts 4:9; 1 Cor. 2:15; 10:25; etc.

15. He that is spiritual. That is, the regenerate man, one who is enlightened by the Holy Spirit, in contrast with the one not thus enlightened.

Judgeth. Gr. anakrinoµ, the word that is translated “discerned” in v. 14 (see comment there). Anakrinoµ conveys the idea that the spiritual man examines, sifts, and carefully judges matters that come to his attention. Guided by the Divine Spirit, he consequently draws proper conclusions.

Judged of no man. Men may attempt to do so, but no worldly-minded or “natural” (v. 14) man can understand the principles, feelings, opinions, joys, and hopes of the spiritual man, because the unregenerate heart is not able to appreciate the things that come from the Spirit of God.

16. Mind of the Lord. The first part of this verse is a quotation from Isa. 40:13. No unregenerate man can understand the divine operations; hence he is not in a position to teach the spiritual man, who is under the tuition of the Holy Spirit. Those who are spiritual have the Holy Spirit within them, who teaches them the deep things of God.

Mind of Christ. We are, by the Spirit, united to Christ, for the Holy Spirit’s presence is the same as the presence of Jesus (see John 14:16–19); therefore we “have the mind of Christ” (see Phil. 2:5). By the Holy Spirit Jesus dwells in the believer and works in and through him (Gal. 2:20; Eph. 3:17; Phil. 2:13).

Ellen G. White comments

1    AA 270

1–5MH 214

1–16FE 352; TM 481

2     AA 128, 244; CM 43; DA 510; 2T 213, 634; 3T 27; 6T 66

3     AA 250

3–8TM 482

4     AA 127, 244, 270, 402; Ev 180, 186; FE 242; 2T 344; 5T 157, 723; 6T 61

5     AA 127, 270; COL 79

6–13AA 250

8     5T 710

9     AH 545; CG 54; COL 163; CS 84; CT 55, 188, 513; Ed 301; FE 49; GC 675; MB 61; ML 175, 354; PP 602; SC 87; SR 430; 4T 446; 5T 730

9, 10    DA 412

10   AA 271; COL 113, 149; CW 82; GW 287; SC 108; TM 111; 5T 701; 8T 157, 301

10, 11  SC 109; TM 482; 5T 703

10–13AA 402

11   COL 413; Ed 134; Ev 617

12   GW 287

12–15FE 361

13   CT 461, 462; Ed 190; FE 127, 187; MYP 262; SC 90; TM 482; 3T 427; 6T 88

13, 14  COL 113; CT 437

14   AA 271; COL 106; CSW 65; DA 171, 213, 392, 509; FE 183, 188; GC 524; GW 310; MH 460; SC 19; TM 248; 2T 130, 138, 265, 344; 4T 506, 524, 585; 5T 134, 241, 300, 431

14–16TM 483

16   AH 125; DA 675; LS 323; 3T 210; 4T 354; 5T 336