1 CORINTHIANS CHAPTER TWO

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and logic  which limits the observer to the content offered by the letter of 1 Corinthians especially the previous chapter one. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Manuscript Evidence from The New Testament And Translation Commentary, Philip W. Comfort, Tyndale House Publishers, Inc., Carol Stream, Ill., 2008.

OR MOVE TO FIRST VERSE OF CHAPTER TWO 

[1 Cor 1:26-31]:

(1 Cor 1:26 NASB) "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble;

(1 Cor 1:27 NKJV) But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;

(1 Cor 1:28 NKJV) and the base (lowly) things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,

(1 Cor 1:29 NASB) so that no man may boast before God.

(1 Cor 1:30 NIV2011) It is because of Him that you are in Christ Jesus, Who has become for us wisdom of God - that is, our righteousness, holiness and redemption.

(1 Cor 1:31 YLT) that, according as it [has] been written, 'He who is glorying - in the Lord let him glory.' "

[Commentary on 1 Cor 1:26-31]:

(1 Cor 1:26 NASB) "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble;

(1 Cor 1:27 NKJV) But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;

(1 Cor 1:28 NKJV) and the base (lowly) things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,

(1 Cor 1:29 NASB) so that no man may boast before God.

(1 Cor 1:30 NIV2011) It is because of Him that you are in Christ Jesus, Who has become for us wisdom of God - that is, our righteousness, holiness and redemption.

(1 Cor 1:31 YLT) that, according as it [has] been written, 'He who is glorying--in the Lord let him glory.' "

Paul writes in 1 Cor 1:26, "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble." There is a great point made in this verse which is so much the more enhanced by considering the context of 1 Cor 1:18-25 leading up to this verse which was addressed in the previous section:

(1 Cor 1:18 NASB) "For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

(1 Cor 1:19 YLT) for it [has] been written, 'I will destroy the wisdom of the wise, and the intelligence of the intelligent I will bring to nought;' 

(1 Cor 1:20 YLT) where is the wise? where the scribe? where a disputer of this age? Did not God make foolish the wisdom of this world?

(1 Cor 1:21 NASB) For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.

(1 Cor 1:22 NASB) For indeed Jews ask for signs and Greeks search for wisdom;

(1 Cor 1:23 NASB) but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,

(1 Cor 1:24 NASB) but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

(1 Cor 1:25 NASB) Because the foolishness of God is wiser than men, and the weakness of God is stronger than men." 

And then comes 1 Cor 1:26 which continues the train of thought begun in verse 18: "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble." So it is clear that few of those that were called to become brothers in Christ were at a high level within their societies, nor politically powerful, nor highly intellectual with great human viewpoint wisdom. 

This train of thought continues in 1 Cor 1:27 with, "But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;"

So the believer is to take note that God has deliberately chosen those things which the world considers foolish and / or weak. For the rulers, the powerful, the wealthy, the successful of the world consider the foolish and the weak a waste of time to deal with if they themselves want to prosper / succeed in this temporal life, as if that is all there is to their existence. Certainly to seriously consider the foolish and the weak of this world as valued in the viewpoint of those who are powerful, wealthy and successful would not be wise to them since they are viewed as unimportant and insignificant in the grand scheme of temporal & human viewpoint wisdom. On the other hand, those things which the world holds of value actually have no lasting value in the light of their temporal existence if one would consider the next and eternal life that awaits them. For in the light of the human temporal experience, it often includes the destruction of the former ruler and the dissipation of his wealth and power to others - over and over again, throughout history! Aside from a single expression of a moment of faith alone in Christ alone has there ever been anything of lasting value to do in this temporal life relative to what one must do to be saved unto eternal life and thereby utilize in order to enjoy it in the next life which is everlasting with God! For it has always been throughout history that each "important" thing done in the temporal world becomes obsolete or is seized by others or is replaced by another and another that follows. Despite the clear evidence that each temporal "important" thing has no lasting value, certainly not any value with God for eternity, mankind nevertheless still clings dearly to these shortlived things. So believers are to highly consider receiving things of inestimable and lasting value - those things which are supremely important to God relative to having everlasting value especially their residence in eternity with God and the availability of eternal rewards for faithful service to Him, (cf. Eph 2:8-10 )! So those of the world who live for temporal values are destined to be shamed - even believers for those moments when they choose to be carnal and live in the temporal world longing for temporal things. For God has chosen from the world those who are deemed to be foolish and weak to the world, i.e., those who in a temporal sense are weak in temporal wealth, power, and lack the foolish human viewpoint wisdom which has control of how things are run in the world for the moment but within God's sovereign limits. In this temporal world, the weak and foolish are viewed as helpless, and valueless to those who are considered wise and powerful. Note that temporal power, position and wealth and wisdom have so often been usurped in this world that it is hardly of temporal value at all. It is so often used to hold back / destroy others in this world so as to maximize further ones own position, power, wealth and wisdom to preserve ones "empires," until they die and all is then lost to others. For they cannot take such temporal wealth with them, even the Egyptian rulers who were buried with their wealth, the wealth was left behind and often looted. The philosophy of this world is "more is never enough" despite the fact that each ones temporal holdings are only temporal and cannot be passed on into eternity for their own benefit. Yet at the end of each individual's temporal life, God will put to shame the wise, wealthy and powerful by showing how temporary and insignificant they are relative to eternity - relative to their personal salvation unto eternal life and the quality of it in the eternal world. For God in His grace has showered His mercy on the foolish and weak of this world and made them strong and wise in Christ through the wisdom of Christ, that is through His righteousness, holiness and redemption which the believer immediately receives which is from within our relationship with Christ, not as a result of our own thinking or doing. And all this for the believers' benefit in the eternal world - even blessings in the temporal world. Those in power and prestige and wealth in this all too temporary world have refused to know anything of the eternal world to come. The unbeliever's frame of reference in this temporal world is moment to moment as if it will never cease. Yet most understand that their time to die will come and then perhaps some kind of judgment or some other kind of existence, depending upon their individual mindset. But there is a God consciousness built into the human mentality:

[Compare Ro 1:18-20 ]:

(Ro 1:18 NASB) "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,

(Ro 1:19 NASB) because that which is known about God is evident within them; for God made it evident to them. 

(Ro 1:20 NASB) For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse."

Whereupon in 1 Cor 1:28-29, Paul continues the subject of the wisdom of God vs the "wisdom" of man: "and the base (lowly) things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, so that no man may boast before God." The phrase rendered, "The base (lowly) things of the world," Paul writes as "ta me onta," = "the things that are not"- i.e., "the nonexistent," i.e., those individuals / things which seem to the world to be nonentities / nonexistent; even those things which men in the world despise. Such things which are the least important to men whose mindsets are dominated by the temporal / physical world are in view. And with these "despicable" "non-existant" things God brings to nothing those things which man cherishes, considers important ("ta onta," - "the things that are"). So those things that seem important to people of the world view will realize that what they value in this world can accomplish nothing for their own salvation because their wisdom, power, and importance are ineffective for this. 

And the result of (1 Cor 1:27-28) which verses read, "But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base (lowly) things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are," is stipulated in 1 Cor 1:29 which reads as follows: "so that no man may boast before God," i.e., so that no man may boast that they had anything to do with their own personal worth & eternal salvation before God."

Paul then closes out this section of his letter, 1 Cor 1:30-31 as follows: "It is because of Him that you are in Christ Jesus, Who has become for us wisdom of God - that is, [He Jesus Christ has become] our righteousness, holiness and redemption. That, according as it [has] been written, 'He who is glorying - in the Lord let him glory.' " Notice that since the believer is in Christ Jesus in the sense of being placed into His body as part of the Body of Christ - the church, which placement is an eternal and eternally secure spiritual position forever, Paul reminds us that Christ Jesus became for us the wisdom from God, that is, His wisdom is our wisdom, that is His Righteousness is "our Righteousness," His Holiness is our Holiness, and His Redemption for mankind has become our Redemption for our personal salvation unto eternal life. So Christ's wisdom and eternal position has replaced our own flawed wisdom and position relative to our own temporal and eternal salvation - implying that we were lost, under God's condemnation and absolutely bankrupt of the wisdom of God in order to be saved unto eternal life relative to our temporal and eternal destinies. So by a moment of faith alone in Christ alone He became for us the wisdom unto eternal life, that is "our righteousness, holiness and redemption." For the wisdom of Christ is the message of His salvation for us, His propitiation for our sins, and not for ours only, but for the sins of the whole world - the latter falling mostly upon the deaf ears of those who willfully hold on to the wisdom of this temporal world over the eternal wisdom of God; and as a result do not benefit with eternal life. It is because of Him that we who have believed in Him are thereby placed into Christ Jesus, Who has become for us the wisdom of God - that is, our righteousness, holiness and redemption.

So it is not through human wisdom, strength, or worldly position that one is saved unto eternal life and will enjoy such wisdom, strength and wealth in the next life; but only through God's wise plan and power accomplished through His One and only Son, Jesus Christ via His propitiation for the sins of all mankind - once for all mankind - on the cross; Who has become the wisdom of all who believe in Him for conducting all temporal and eternal matters, i.e., to look to for conducting oneself in this life and the next; that is, our righteousness, holiness and redemption.

And because of God's gracious provision of salvation in this way, all praise must go to the Lord. To strengthen this conclusion, he appeals (v. 31) to the authority of an OT quotation (Jer 9:24), using it in a condensed form. In OT times as in NT times, it was the duty of saved persons to glory in the Lord for his great salvation.

****** END EXCERPT FROM 1 CORINTHIANS CHAPTER 1 ******

I) [1 Cor 2:1-16]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

(1 Cor 2:5 NASB) so that your faith would not rest on the wisdom of men, but on the power of God.

(1 Cor 2:6 NASB) Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him." 

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?' But we have the mind of Christ."

A) [1 Cor 2:1-5]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

a) [(1 Cor 2:1) Manuscript Evidence For 1 Cor 2:1]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God."

"WH NU p46vid, Sinaiticus*, A, C, syr(p), cop(bo) have "the mystery of God"

Variant / TR Sinaiticus2, B, D, F, G, Psi, 33, 1739, Maj, it(b), syr(h), cop(sa) have "the testimony of God"

UBS(3) cites P46(vid?), in support of the NU text. The question mark follows "vid" because the editors were not sure that p46 contains the word [rendered] "mystery". Having examined the actual papyrus, I can affirm that the reading is rendered "mystery" not "testimony," because the Greek letter eta, though partially broken, is visible before the final four letters - which are also visible. The one letter makes all the difference in determining the reading. UBS(4) (as well as the Nestle text) now lists this papyrus as P46(vid). 

WH NU have uncontestable support from the earliest extant document, p46. Several other witnesses, both early and diverse, also support WH NU. But the same can be said for the variant reading. So how then do we solve the problem? Competent textual critics such as Zuntz (1953, 101) and Fee (1987, 88; 1992, 5-8) have argued that [the Greek word rendered] mystery is a scribal emendation influenced by 2:7 [1 Cor 2:7-8 (NASB) "but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory].

Other scholars, such as Brown (1968, 48-49) and Metzger (TCGNT), have argued that [the Greek word rendered] "testimony" is a scribal emendation influenced by 1:6 [1 Cor 1:6 (NASB) "Even as the testimony concerning Christ was confirmed in you."] Actually, one can draw upon the context of 1 Cor 1-2 to support either word, because Paul's message in these chapters is that his mission was to testify only of Christ, Who is the mystery of God. The immediate context seems to support "mystery," because chapter 2 focuses on the need for believers to receive revelation from the Spirit of God to truly understand all the hidden, secret riches of God that are in Christ Jesus (see 2:7-16). In summary, the internal and external evidence for this reading is divided, so it is not easy to make a decision of which variant is original. This indecision is displayed in the array of modern English versions. Though most versions follow "testimony," these same versions print "mystery" in the margin." In any case, both words are acccurate descriptions which characterize Paul's message to the church in Corinth and all believers of all ages.

b) [(1 Cor 2:4) Manuscript Evidence For 1 Cor 2:4)]:

(1 Cor 2:4 NASB) "and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,"

WH NU Sinaiticus*, B, D, 33, 1739 have "were not in persuasive words of wisdom" 

Variant 1 / TR Sinaticus(2), A, C, Psi, Maj have "not with persuasive words of human wisdom"

Variant 2 / 42, 440 have "not with persuasiveness of words of human wisdom"

Variant 3 / P46, F, G have "not with persuasiveness of words of human wisdom"

There are more variants than those listed here, but these present the basic alterations in the verse. The insertion of [the Greek word rendered] "human" is very likely the result of scribal assimilation to 2:13 [1 Corinthians 2:13 (NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.] So the first variant is not original. The second variant displays a scribal attempt to fix the word [rendered "persuasive" which is never used as an adjective elsewhere in Greek literature. [hence "persuasiveness"]. Without the final sigma [at the end of the word = s] the word becomes a noun ("persuasiveness"). This may have been what Paul wrote; the WH NU reading could display a scribal error: the doubling of the initial sigma [= the letter "s" which ends the previous word rendered "of words" and then begins the next word rendered "of human"]. To this was added [the word rendered "words" by way of conformity to 2:13. By way of a process of elmination, as Zuntz argues (1953, 23-25), the most likely reading lies behind that which is found in P46 F G - with the removal of the sigma [s] [at the end of the word to render it "persuasiveness" instead of persuasive]"

2) [(1 Cor 2:1) Commentary On 1 Cor 2:1-5]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

In view of 1 Cor 2:1 which reads "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God," author and apostle Paul continues the ongoing context of the absolute superiority of God's absolute wisdom vs mankind's false 'wisdom' which by comparison is no wisdom at all begun in chapter 1 in order to finish proving out that man's wisdom is no wisdom at all relative to the fact that it contradicts God's absolute wisdom every time. This is especially in view in the matters which God's Word addresses.

Note that the chapter headings and verse numbers are not part of the inspired original text but serve to indicate changes in context which are for the most part study helps; but they are not 100% reliable. This is one of the reasons why one must review the context of the previous chapter, verses, etc. before moving on to the next passage / verse. For there are times when the chapter headings and / or verse numbers are in the wrong place in the text and therefore confusing, even in error often because for example, the first verses of the next chapter belong with the last verses of the previous chapter as it indicates at the beginning of 1 Corinthians chapter 2, which context continues from the last verses of chapter one vv. 17-31 and into 1 Corinthians chapter two. In any case, one must diligently study God's Word in a careful, thorough, detailed manner to arrive at God's wisdom and not pursue man's point of view / man's false 'wisdom' which at this time and since Eden and by God's consent rules the world producing countless failures until man's wisdom has been proved out to the world to be a total failure. Nevertheless God's wisdom and His sovereignty must and will prevail - God being Who He is. For man's 'wisdom' when not relying upon God's absolute wisdom, especially that which is found in God's Word, inevitably leads to failure. Especially in view is that which is found written by Paul in his 1st letter to the Church at Corinth, i.e., to the believers in Corinth, and all believers past, present and future as well. For author Paul indicated this in the beginning of this letter:

a) [Compare 1 Cor 1:1-2]:

(1 Cor 1:1 YLT) "Paul, a called apostle of Jesus Christ, through the will of God, and Sosthenes the brother,

(1 Cor 1:2 NASB) To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling [lit., called saints], with all who in every place call on the name of our Lord Jesus Christ, [both] their Lord and ours:"

Author Paul indicated in 1 Cor 2:1, that he came to the believers in Corinth proclaiming to them the testimony [or mystery] of God that was given to him by the Lord Himself, Jesus Christ . The manner in which Paul proclaimed the testimony of God about His Son, Jesus Christ, (cf. 1 Jn 5:9-13), Paul maintained, was so that it could not be characterized as superior, eloquent or with the false 'wisdom' of men. But Paul indicated that it was the wisdom of God. He implied that he did not embellish his words to impress the reader with his education, (which was actually quite extensive and superior to most peoples. (See excerpt below ). Nor did Paul attempt to impress the readers with an appeal to their emotions rather than to the intellect, wherein faith must reside in the latter first and foremost which Paul connected to the power of God not of man.

****** EXCERPT FROM STUDY ON PHILLIPEANS ******

(v. 4) "Though I [Paul] myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more:

(v. 5) circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee;

(v. 6) as for zeal, persecuting the church; as for legalistic righteousness, faultless."

"If anyone else thinks he has reasons to put confidence in the flesh, I have more" =

PAUL SILENCES HIS CRITICS BECAUSE HIS ACCOMPLISHMENTS IN THE FLESH EXCEEDED THEIRS

Immediately after saying "we put no confidence in the flesh," Paul lists accomplishments in the flesh that exceeded those of his critics. He did this in order to silence the argument that if he had nothing to boast about in the flesh, they would say, 'of course he would put down such things in which he did not excel.' But Paul did excel is such things. His accomplishments were 'more' than his critics yet he boasts no longer in them. Rather he boasts in Christ alone. So his opponents' argument is silenced before it is made.

CIRCUMCISED ON THE EIGHTH DAY

The first item on Paul's list is circumcision, the very thing which the Judaizers were pushing the hardest as necessary for salvation. And it was done on the eighth day strictly in accordance with the Law.

OF THE PEOPLE OF ISRAEL, OF THE TRIBE OF BENJAMIN

Furthermore, Paul could not be discounted because he was not a Jew. For he was not only a Jew, but of the highly favored tribe of Benjamin.*

*The first king of the Jews was Saul, a Benjamite. A close Alliance was formed between this tribe and that of Judah in the time of David (2 Sam. 19:16, 17), which continued after his death (1 Kings 11:13; 12:20). After the Exile these two tribes formed the great body of the Jewish nation (Ezra 1:5; 10:9).

HEBREW OF HEBREWS

[Jamieson, Faucett and Brown Commentary]:

"Hebrew of the Hebrews--neither one or other parent being Gentile. The 'Hebrew,' wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A 'Grecian' or Hellenist, on the other hand, in the New Testament, is the term used for a 'Greek-speaking' Jew."

IN REGARD TO THE LAW, A PHARISEE

Then for good measure, relative to the Law, Paul declared that he was a Pharisee - the strictest sect relative to the keeping of the Mosaic Law.

AS FOR ZEAL, PERSECUTING THE CHURCH

Finally, Paul's enemies could not claim that he had no zeal. For he persecuted the Church mercilessly. He surpassed anything they could claim.

[Compare Acts 22:3]:

"Then Paul said: 'I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today.' "

In the final analysis, God might have chosen Paul to display His grace, for no one could make a better example of a man who was the polar opposite to one whom God chose to bring the gospel to the Gentile world and author the majority of the New Testament epistles.

AS FOR LEGALISTIC RIGHTEOUSNESS, FAULTLESS

What is more, Paul had an exemplary record of strictly following the outward obligations of the Mosaic Law.

So there were few if any who could claim confidence in the flesh toward gaining eternal life than Paul. Yet he counted all of this as "loss for the sake of Christ", (v. 7), even "evil", (v. 2).'

****** END OF EXCERPT FROM STUDY ON PHILLIPEANS ******

(2 cont) [(1 Cor 2:1) Commentary On 1 Cor 2:1-5 cont.]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

(1Cor 2:5 NASB) so that your faith would not rest on the wisdom of men, but on the power of God."

Note that the manuscript evidence for 1 Cor 2:1 is divided between the phrase rendered "the mystery of God," and "the testimony of God" as follows:

b) [(1 Cor 2:1) Compare Manuscript Evidence for 1 Cor 2:1]:

WH NU p46vid, Sinaiticus*, A, C, syr(p), cop(bo) have "the mystery of God"

Variant / TR Sinaiticus2, B, D, F, G, Psi, 33, 1739, Maj, it(b), syr(h), cop(sa) have "the testimony of God"

UBS(3) cites P46(vid?), in support of the NU text. The question mark follows "vid" because the editors were not sure that p46 contains the word [rendered] "mystery". Having examined the actual papyrus, I can affirm that the reading is rendered "mystery" not "testimony," because the Greek letter eta, though partially broken, is visible before the final four letters - which are also visible. The one letter makes all the difference in determining the reading. UBS(4) (as well as the Nestle text) now lists this papyrus as P46(vid). 

WH NU have uncontestable support from the earliest extant document, p46. Several other witnesses, both early and diverse, also support WH NU. But the same can be said for the variant reading. So how then do we solve the problem? Competent textual critics such as Zuntz (1953, 101) and Fee (1987, 88; 1992, 5-8) have argued that [the Greek word rendered] mystery is a scribal emendation influenced by 2:7 [1 Cor 2:7-8 (NASB) "but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory].

Other scholars, such as Brown (1968, 48-49) and Metzger (TCGNT), have argued that [the Greek word rendered] "testimony" is a scribal emendation influenced by 1:6."

[Actually, one can draw upon the context of 1 Cor 1-2 to support either word, because Paul's message in these chapters is that his mission was to testify only of Christ, Who is the mystery of God. The immediate context seems to support "mystery," because chapter 2 focuses on the need for believers to receive revelation from the Spirit of God to truly understand all the hidden, secret riches of God that are in Christ Jesus (see 2:7-16). In summary, the internal and external evidence for this reading is divided, so it is not easy to make a decision of which variant is original. This indecision is displayed in the array of modern English versions. Though most versions follow "testimony," these same versions print "mystery" in the margin." In any case, both words are acccurate descriptions which characterize Paul's message to the church in Corinth and all believers of all ages.]

c) [Compare 1 Cor 1:6]:

(1 Cor 1:6 (NASB) "Even as the testimony concerning Christ was confirmed in you."

Actually, one can draw upon the context of 1 Cor chapters 1-2 to support either word, because Paul's message in these chapters is that his mission was to testify only of Christ, Who is the mystery of God. The immediate context seems to support "mystery," because chapter 2 focuses on the need for believers to receive revelation from the Spirit of God to truly understand all the hidden, secret riches of God that are in Christ Jesus (see 2:7-16). In summary, the internal and external evidence for this reading is divided, so it is not easy to make a decision of which variant is original. This indecision is displayed in the array of modern English versions. Though most versions follow "testimony," these same versions print "mystery" in the margin." In any case, both words are acccurate descriptions which characterize Paul's message to the church in Corinth and all believers of all age.

2 cont2) [(1 Cor 2:1-5) Commentary On 1 Cor 2:1-5, (cont2)]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

(1 Cor 2:3 NASB) [Paul wrote] I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

2 cont3) [(1 Cor 2:1) Commentary On 1 Cor 2:1-5, (cont3))]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

These words corroborate the context and character of God's absolutely superior wisdom and power. They do not reflect man's so called 'wisdom' which was repeatedly disclaimed by Paul himself as he communicated his message in this letter to the believers in Corinth and to all believers throughout the ages which context began with 1 Cor 1:17 . So it 

d) [(1 Cor 2:1-5) Compare Commentary On 1 Cor 2:1-5 By Bible Knowledge Commentary]:

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

"2:1-5. On this note, Paul made his transition to a third point in his illustration of the futility of human wisdom, compared with the power and wisdom of God. That was seen also in the manner of his ministry which he described as characterized by weakness and fear and with much trembling (v. 3). Some see in this a Paul chastened by his encounter with the Athenian philosophers and therefore temporarily shaken and unsure. But that was probably not so. The phrases simply describe a spirit of dependence and subjection to God's authority (cf. Eph. 6:5; Phil. 2:12), which marked his ministry."

i) [Compare Phil 2:12 ]: 

(Phil 2:12 NASB) "So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation [in the sense of being faithful to commandments to enhance your salvation not to receive it,"

i_a) IN THE SAME WAY THAT EPH 6:13 USES THE VERB RENDERED "WORK OUT" IN PHIL 2:12 TO ACCOMPLISH ALL THINGS WITH ONE'S ALREADY RECEIVED SPIRITUAL ARMOR, SO THE VERB IN PHIL 2:12 PORTRAYS EXERCISING THE RESULTS OF ONE'S ALREADY RECEIVED SALVATION

[Compare Eph 6:13]:

(v. 13) "Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand."

"dia .............touto analabete tEn panoplian tou theou hina

Because of this ...take up ....the full armor of ...God in order that

dunEthEte ..........antistEnai ...en tE ..hEmera tE ponEra

you may be able to withstand in .the day ..............evil

kai hapanta ...katergasamenoi ..........stEnai

and all things having accomplished...to stand"

Just as the verb "katergasamenoi," (aorist nom. part.) in Eph 6:13 is used to signify "having accomplished, i.e., having worked out the purpose of one's spiritual armor which had already been received beforehand,

so the same verb "katergazomai", (present, imperative) in Phil 2:12 is used to command the already saved believer to "work out" the purpose of his salvation which he had already received beforehand.

"katergasamenoi" = "having accomplished" in the sense of having put to use the spiritual armor the believer had already received at salvation in order to stand [firm in the faith].

"katergazomai" = "work out" in the sense of exercising through faithful good works the already received condition of salvation - the purpose for which an individual is saved, (Eph 2:8-10).

dcont.) [(1 Cor 2:1-5) Compare Commentary On 1 Cor 2:1-5 By Bible Knowledge Commentary, (cont.)]: 

(1 Cor 2:1 NASB) "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God.

(1 Cor 2:2 NASB) For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

"It was also true that his [Paul's] manner of preaching was unimpressive from a human point of view (2 Cor. 10:10). Paul readily admitted this and even used it as a point in his argument. His preaching was not marked by eloquence or persuasive words such as characterized the sophists, the traveling teachers of that day, but was instead the unembellished message of a crucified Christ as the only means of salvation. Faith, then, was induced by a demonstration of the Spirit's power and was not a product of human ingenuity or rhetorical flourish. Paul wanted to be sure their faith would not rest on men's wisdom, but on God's power." 

[Note that the phrase rendered, "would not rest on men's but on God's power" quoted above in the BKC" was in the sense of being confident of God's absolute capacity and absolute willingness and absolute righteousness to fulfill His promise of eternal life to all those who have believed in His Son, Jesus Christ - His propitiation / satisfactory payment for the sins of all mankind unto eternal life]

ii) [Compare 2 Cor 10:7-12]:

(2 Cor 10:8 NASB) For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame,

(2 Cor 10:9 NASB) for I do not wish to seem as if I would terrify you by my letters.

(2 Cor 10:10 NASB) For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible."

(2 Cor 10:11 NASB) Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.

(2 Cor 10:12 NASB) For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare  themselves with themselves, they are without understanding."

"10:7-8. A major factor contributing to the Corinthians' dilemma concerning apostolic authority was their superficiality and shallowness. They looked only on the surface of things. They were oriented to externalities and worldly wisdom (cf. 1 Cor. 3:1). As a result the false apostles found them fair game. In order to retrieve this indiscriminate church Paul would have to engage in what he found personally repugnant—self-commendation. His goal was not self-enhancement but restoration of the Corinthians. To that end he wielded his authority as an apostle of Christ. And he did so freely and without being ashamed of it. He tore down the "strongholds," "arguments," and every "pretension" of his opponents (2 Cor. 10:4-5) but he built up believers.

10:9-11. Paul anticipated that his previously written words about his apostolic authority (v. 8) or his letters might frighten the Corinthians. He also anticipated that his words (vv. 4-6) might raise smirks on the lips of the false apostles and a deprecatory remark about his bite not equaling his bark. He did not deny that his public presence was superficially unimpressive (cf. v. 1). He was not a polished speaker (11:6) by design as much as by default (cf. 1 Cor. 2:1-5). If the false apostles equated his rhetorical skills with the power granted him by God as an apostle, they would do so at their peril. True, his letters contained awesome commands about handing men over to Satan for the destruction of their flesh (1 Cor. 5:5; cf. Acts 13:11; 1 Tim. 1:20). But his subsequent action would show that he did what he said.

10:12. Paul's opponents (and any who sided with them) could be censured on several counts. The first was the inadequate standard by which they evaluated themselves. The false apostles compared themselves not with the divine standard exemplified by Christ but with other men, using human standards. In doing so, Paul said, no matter how much they vaunted their human wisdom they showed themselves to be not wise, but fools (cf. 1 Cor. 1:20)."

ii_b) [(2 Cor 10:7-12) Compare Expositor's Bible Commentary On 2 Cor 10:7-12]:

"7 Paul's opponents were not unaware that the most successful way to undermine his effectiveness was to cast doubt on the genuineness of his apostleship. If his converts could be persuaded that he lacked apostolic credentials, they would cease to believe his teaching.

In response, Paul does not discourage the testing of credentials (cf. 13:2, 3) but casts doubt on the adequacy of the criteria the Corinthians were using. They were impressed by externals or outward appearances (cf. 5:12). They were "looking only on the surface of things"—the confident claim to "belong to Christ" as his authorized apostle (see note), the commendatory letter (3:1), the authoritarian manner (11:20), the spectacular vision, the remarkable ecstatic experience (cf. 12:1-7), rhetorical skill (11:6), and "pure" Jewishness (11:22).

Here Paul argues that the right to make a subjective claim based on personal conviction cannot fairly be granted his opponents and yet denied him. Later he will mention more objective criteria for testing apostolic credentials (see 10:8; 11:23-28; 12:9, 10, 12-15; 13:5, 6). In all this, his motive was not personal vindication but the desire to defend the Corinthian church from the danger of apostasy (cf. 11:2, 3).

8 If the need for self-defense in the face of calumny compelled Paul to boast "somewhat freely" about his apostolic authority, he was confident that he would not be embarrassed by a charge of exaggeration or deception, for the facts themselves spoke eloquently in his favor. Everyone knew that the result of his service at Corinth had been the upbuilding of the Corinthian church in faith and in harmony, while the presence of the false apostles had produced friction and division ("pulling down") (cf. 1Cor 3:17). In Galatians (1:1, 11, 12, 15, 16) Paul had emphasized against his opponents the divine origin of his call and gospel. Here he stresses the divine origin of his authority (cf. 3:5, 6; 13:10) and its employment for the common good (1Cor 12:7).

9-11 However legitimately Paul may have boasted about his God-given authority, he decides to refrain from expanding his simple claim in v. 8 lest he appear to be frightening the Corinthians into submission by "weighty and forceful" letters (vv. 9, 10a). He had no desire to give substance to the charge that he was bold and impressive only when absent (cf. v. 1). Those who compared unfavorably what they believed to be his epistolary boldness, "unimpressive" presence, or "contemptible" rhetoric (v. 10) are reminded that when present with them he would act in precise accord with his letters (v. 11; cf. 13:2, 10). It is not difficult to understand the origin of the malicious accusation against Paul reported in v. 10

10. His earlier letters to Corinth (the "previous letter," 1 Corinthians, and the "severe letter") had each been "forceful." In fact, to judge by their contents, actual or probable, they seemed to be growing more forceful each time! And 1 Corinthians was certainly a "weighty" or impressive letter (cf. 2 Peter 3:16). Moreover, unlike his opponents (11:20), Paul avoided self-assertiveness and admitted the inferiority of his rhetorical skills (1Cor 1:17; 2:1-5; 2Cor 11:6). What he firmly resists, however, is the inference drawn from the claim about his personal bearing and his manner of speaking—namely, that he was "'timid' when face to face" (v. 1)."

e) [(1 Cor 2:2-5) Commentary On 1 Cor 2:2-5 By Expositor's]:

(1 Cor 2:2 NASB) "For I determined to know nothing among you except Jesus Christ, and Him crucified.

(1 Cor 2:3 NASB) I was with you in weakness and in fear and in much trembling,

(1 Cor 2:4 NASB) and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,

3 Now Paul adds, in effect, "I came preaching, simply as a frail insufficient human being; I came with fear and a great deal of trembling as I realized the importance of preaching the eternal gospel." In writing somewhat later to the Christians at Philippi, he encourages them to live their lives in a similar humble attitude, but at the same time with complete reliance on God (Philippians 2:12, 13).

4 So his message and preaching conform to his personal attitude - he does not present his message in a way that depends on overpowering them with wise and persuasive arguments. Though he came in this unostentatious way, yet (alla) he came in a display of spiritual power because of the work of the Spirit. In this Epistle it is here that Paul first mentions the Holy Spirit's ministry.

5 Paul's purpose (hina), accompanying his humble presentation, is that their Christian faith might not be a superficial, misdirected belief coming from human wisdom, but a real Christian faith generated by the power of God, who also worked in Paul as he preached (v. 4). "The faith" (he pistis) spoken of here with the definite article is not to be taken just as the act of believing but as the substance of their belief based on the Person and work of Christ. It might be paraphrased, "their Christian faith." We must have the word of God as well as the power of God through the Spirit.'''

B) [1 Cor 2:6-16]:

(1 Cor 2:6 NASB) Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him? 'But we have the mind of Christ."

1) [(1 Cor 2:6-16) Manuscript Evidence For 1 Cor 2:6-16]:

a) [(1 Cor 2:10) Manuscript Evidence For 1 Cor 2:10]:

TR NU Sinaiticus, A, C, D, F, G, Psi, Maj, syr add "autou" after "his Spirit"

variant  / WH P46, B, 39 Clement  have "for to us God has revealed them by the Spirit.

The earliest witnesses, P46 B (followed by 1739) Clement support the variant reading; it is very likely original. The TR NU reading (with the contrastive "de") seems to be a scribal emendation, which attempts to avoid three "gars" in a row or which tries to make a contrast between 2:10 and 2:9. The contrast is as follows: "eye has not seen nor ear heard the things God has prepared for those who love Him, but to us God has revealed them by the Spirit." The variant, however, conveys a different connnection; other people cannot understand, "the things that God has prepared for those who love Him, for to us God has revealed them by the Spirit." The contrast is therefore not between unbelievers and believers per se but between not receiving revelation from the Spirit and receiving it. Some MSS represented by TR (and KJV) add the pronoun αὐτοῦ (autou, "his") to πνεύματος (pneumatos, "spirit") but this is clearly an explanatory addition not supported by the better MSS.

It should be noted that the atomized eclecticism of NU is quite manifest in this verse. In the first part of the verse, Sinaiticus, D, F, G, Psi, Maj it syr are followed for selecting the word "de" over "gar," whereas in the second part of the verse they are all rejected for the insertion of "autou" after "Pneumatos." Obversely, P46, B, 1739 are rejected in the first part of the verse , and then accepted in the second. A and C remain the constant witnesses to the NU reading, but they are not the best witnesses in the Pauline Epistles.

b) [(1 Cor 2:13a) Manuscript Evidence For 1 Cor 2:13a]:

WH NU p46 Sinaiticus A B C(vid) D F G Maj 0185 0289 33 1739 syr(p) cop have "taught by [the] Spirit"

Maj, R D(1) Maj syr(h) have "taught by [the] Holy Spirit"

The expansion of the bare title, "Spirit," to "Holy Spirit" was a common phenomenon in transmission of the New Testamant text. In this instance the expansion found its way into the majority of manuscripts, TR, and was then translated in the KJV and NKJV.

c) [(1 Cor 2:13-15; 3:1a) Manuscript Evidence For 1 Cor 2:13-15: 3:1a]:

The expression transliterated "pneumatikois pneumatika sunkrinontes" rendered in the NASB, "combining [comparing] spiritual [thoughts] with spiritual [words]

(1 Cor 2:13 NASB) "which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. "by spiritual spiritual things communicating"

1 Cor 2:13-15; 3:1a The expression rendered in the NASB, "spiritual thoughts by spiritual words," lit. "interpreting spiritual things for spiritual men." NKJV, KJV "comparing spiritual things with spiritual [words];" YLT "with spiritual things spiritual things comparing;" HOLMAN "explaining spiritual things to spiritual people." has troubled many a translator and exegete. Does this phrase mean "matching spiritual truths with corresponding spiritual words" or "explaining spiritual truths to spiritual people?" The manuscripts B and 33 provide a solution to the dilemma by slightly changing the wording by [inserting Greek words which can be rendered "matching spiritual things with spiritual things (or, words) "discerning spiritual things spiritually."

In 2:13-3:1, the scribe of P46 decided in a few instances to designate pneumatikOs and pneumatikos as nomina sacra in a way that is unique in the manuscript tradition. In 2:13 , the scribe used the common nomen sacrum PNC in the expression ... rendered PNC in the expression rendered "taught by the Spirit." Then the scribe wrote that which revels his interpretation: "matching spiritual things with spiritual things (or, words).  Had the scribe intended pneumatikois to convey "spiritual people," he could have written this as a nomen sacrum (which he did in 2:24 and 3:1), but his choice to write it in full (plene) indicates that he was probably not thinking of "spiritual ones." Then, in 2:14 the scribe of P46 wrote the nomen sacrum PNC for the adverbial word pneumatikOs" in the expression "they are spiritually discerned." No other manuscript does this; they either read "pnikOs" or "pneumatikOs". Either p46 has an early, unique nomen sacrum form, or the scribe of P46 was proiding a variant reading - namely, "they are discerned by the Spirit."

In 2:15 and 3:1 the scribe of p46 again wrote the nomen sacrum PNC for "pneumatikos" and "pneumatikois", whereas other manuscripts either have the words written in plene or written as pnikos or pnikois (see Swanson 2003, 28-31) for "the one who is spiritual" and "the ones who are spiritual." The decision of the scribe of p46 to write these with the nomen sacrum PNC could have been the scribe's way of dignifying the identity of spiritual people by virtue of their union with the Holy Spirit. The "spiritual man" is "a person of the Spirit." But the nomen sacrum PNC in 2:15 could be a textual variant - namely "pneumatos" (genetive) - "the one of the Spirit discerns all things." But this does not work for 3:1, where the grammatical form has to be dative and therefore the nomen sacrum must represent "pneumatikois" ("spiritual ones"). Thus, for both 2:15 and 3:1 the scribe of p46 probably used this nomen sacrum for "spiritual people." As such, it is an example of an early form (PNC) that became lengthened in the manuscript tradition, probably to avoid confusing "pneumatikois" with "pneumatos."

d) [(1 Cor 2:16) Manuscript Evidence For 1 Cor 2:16]:

TR NU p46, Sinaiticus, A, C, D(1) Psi, 048, 0289(vid), 33, 1739, Maj, syr, cop read "but we have the mind of Christ" with excellent support. All English versions follow this.

WH B, D*, F, G, 81 read "but we have the mind of the Lord." This variant is likely the result of scribal conformity to the immediate context, in which Paul quotes Isa 40:13. However, Paul had no qualms about shifting from "Lord" (which is a title for God) to "Christ" because in Paul's thinking Christ is the Lord God.

2) [(1 Cor 2:6-9) Commentary On 1 Cor 2:6-9]:

(1 Cor 2:6 NASB) "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, [Isa 64:4 Septuagint] 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'  "

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

In 1 Cor 2:1-2, author and apostle Paul wrote: "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony [or mystery] of God. For I determined to know nothing among you except Jesus Christ, and Him crucified." 

Wereupon in 1 Cor 2:3-5 Paul wrote "I was with you in weakness and in fear and in much trembling, and my message and my preaching were not persuasive words of [man's] wisdom, but in demonstration of the Spirit and of the power [of God through that Spirit], so that your faith [in the sense of not only a moment of faith alone unto eternal life but also of faithful actions thereafter, i.e., faithfulness] would not rest on the wisdom of men, but on the power of God the [Holy] Spirit [working in and through Paul and through all believers]." 

So these words in 1 Cor 2:1-5 corroborate the ongoing context and character of God's absolutely superior wisdom and power. They do not reflect man's so called 'wisdom' which was repeatedly indicated as flawed by Paul himself as he communicated his message in person, in this letter and in all his letters to the believers in Corinth and to all believers throughout the ages which context began with 1 Cor 1:17 . So it was by virtue of the inspirational words originated by the indwelling Holy Spirit within the mindset of Paul that his message was limited to the gospel of Jesus Christ and nothing but Jesus Christ, and Him crucified about Whom Paul exclusively proclaimed, albeit without eloquent man authored words or influence from the flawed mindset of the rulers of this world. Paul's message was characterized by Paul himself as deliberately presented in weakness and in fear and in much trembling - not out of fear of retribution by men but out of fear / reverance and awesome respect for God! So Paul's message and his preaching were not in persuasive words of [man's so called] wisdom, but deliberately proclaimed in weakness and in fear and in much trembling - in consideration that the awesome power of God to save one to eternal life needs neither man's embellishment in eloquent words nor man's so called power. In effect Paul was demonstrating the work of the Spirit within himself and of the power of Almighty God via the indwelling Holy Spirit, while he proclaimed to those individuals in Corinth and to people everywhere and of all ages through the dissemination in person and the writing of this and his other letters. Paul kept it simple, accurate, true and direct; in fear / reverance for the words of God's Word; words which he must not try to embellish for reverent fear of and respect for the wisdom of God. Paul wrote that their - those who received his words - their faith would not rest on the wisdom of men, who might contaminate God's Word with their own machinations and thus destroy its value; but rest solely upon it's plain and truthful message and the power of God which can fulfill what those words declare: eternal life by a moment of faith alone in Christ alone. The emphasis was on the simple message of the gospel through that power of God the Holy Spirit, and not upon any embellishment or words of the wisdom of man - including himself should he fall prey to trying to please those who were constantly trying to diminish his word. For this would be no wisdom at all should it depart from what God had inspired Paul to proclaim.

Thereafter, Paul wrote in 1 Cor 2:6-7 which verses read, "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory." Paul's statement in these verses and those leading up to them have in view God's wisdom which was evidently shared among those believers who were mature in the faith, a wisdom, however, not of this age; especially not shared among the rulers of this age who being unbelievers whose rule will pass away. Yet Paul's words do speak godly wisdom especially to those who are mature in the faith; a wisdom not of this age, nor of the rulers of this age, who are passing away in their power which is transient, not part of God's eternal rule. So Paul's message was plain, unencumbered by fancy speech yet it was a mystery to the wisdom of this world - the rulers of & thinking predominate in this world - outside of their comprehension of it. Yet this mystery can be plainly discerned especially by those mature in the faith, by anyone who simply and plainly and honestly read the words of God's Word,  . So it is not a matter of this mystery being beyond the capacity of some, but of some who are just not willing to consider the validity, plausibilty, possibility that the message of the gospel is true - a matter of the will and not the capacity to believe in it. The message which Paul proclaimed was the mystery of God's secret wisdom, known only by God's revelation (Matt. 11:25). At the heart of this wisdom is the plan of salvation intended for our glory, determined before time began (Eph. 1:4).

Then in 1 Cor 2:7-8, Paul wrote of God's wisdom as hidden, a mystery which none of the rulers of this age will understand in the sense of willfully acknowledge as true, i.e., believe: 

"But we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory." 

So it is evidently a matter of the human will to choose to understand the plain and clear wisdom of God via a simple, unencumbered reading of the words of God's Word in accordance with the normative rules of language, context and logic .

Then in 1 Cor 2:9 which reads as follows in the NASB, "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'  "

It is not certain whether even the first two (and fourth) lines are to be taken as a formal quotation from the OT. If they are, Isa 64:4 is loosely quoted by Paul here from the Septuagint / LXX. That Paul's use of the v. in this place does not fit with the context of the v. in Isa is no difficulty, because the apostle shows he is not trying to prove his argument about God's wisdom by Isa 64:4, or he would have begun with ὅτι (hoti, "because"). But he uses "as," in the sense of citing general truth from this Isa passage. The third line of the quote may possibly echo Isa 65:17, "come into mind."

a) [Compare Isa 65:17]:

(Isa 65:17 NASB) "For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind."

b) [(1 Cor 2:6-9) Compare Bible Knowledge Commentary On 1 Cor 2:6-9]:

(1 Cor 2:6 NASB) "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.' "

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

"2:6. In Paul's disclaimer about his own brilliance he did not mean that God puts a premium on ignorance and rejects wisdom of any sort. There was a wisdom taught by the Spirit which Paul wanted his readers to grasp firmly. Some of his readers had done so (no doubt Paul hoped that someday all would do so). He referred to them as the mature, probably including the individuals mentioned in 16:15-18. They are the same people he described as spiritual people (2:13, 15). The reason the rulers of this age (cf. 1:20) did not understand this wisdom was because they lacked the Spirit (2:14), and thus were coming to nothing.

2:7. The message which Paul proclaimed was God's secret wisdom, known only by God's revelation.

i) [Compare Mt 11:25]:

(Mt 11:25 NASB) "At that time Jesus said, 'I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants."

At the heart of this wisdom is the plan of salvation intended for our glory, determined before time began (Eph. 1:4). 11:25-30. 

[Notice that God's plan of salvation includes the glorification of those who choose to partake of that salvation through faith in God's Son]

In contrast with His condemnation on the three Galilean cities (vv. 20-24), Jesus issued a great call to those who in faith would turn to Him. Jesus had previously condemned that generation for their childish reactions (vv. 16-19). Here He declared that true discipleship can be enjoyed only by those who come to Him in childlike faith. God in His good pleasure (cf. Eph. 1:5) had hidden the great mysteries of His wise dealings from the wise and learned (the leaders of that day) but had revealed them to little children. This was possible because God the Son and God the Father know each other perfectly in the intimacy of the Trinity (Matt. 11:27). ("Father" occurs five times in vv. 25-27.) Hence the only ones who can know the Father and the things He has revealed are those whom the Son chooses (cf. John 6:37).

2:8. As did John in his Gospel (John 17:1), Paul linked glory with the crucified Lord, an utter paradox to both Jews and Gentiles (1 Cor. 1:23) who nonetheless unwittingly (Luke 23:34) took part in that central act of God's plan of salvation."

c) [(1 Cor 2:6-9) Compare Expositor's Bible Commentary On 1 Cor 2:6-9]:   

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.' "

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

[Note that the following statement offered by this commentary - Expositor's Bible Commentary  as follows below cannot be credible because non-believers are neither mature nor immature in spiritual matters, they are simply without any understanding. On the other hand there indeed is a matter of being more or less mature in the faith of believers]:

c cont.) [(1 Cor 2:6-9) Compare Expositor's Bible Commentary On 1 Cor 2:6-9, cont]:

"The context of 1 Cor 2:6-9 draws the conclusion that those who are spiritually mature were saved unto eternal life, i.e., those who have been enlightened by the Holy Spirit - which is in contrast to those who are unsaved, never having been enlightened. This latter view is supported by Paul's argument that it is the unsaved who think the gospel is foolish (1:21-23) and that the unsaved person does not receive the things of the Spirit of God (2:14). This wisdom, Paul says, does not come from this age of time and space and certainly not from the rulers of this age (those who are of highest importance in the world), because such people crucified the Lord of glory (v. 8). Paul says these rulers with their wisdom will end up in futility (v. 6b).

[Thus in view in 1 Cor 2:6-9 are believers who are mature in the faith, not immature believers or unbelievers]

c cont2.) [(1 Cor 2:6-9) Compare Expositor's Bible Commentary On 1 Cor 2:6-9, cont2]:

"7 Describing God's wisdom further, Paul states that it is a wisdom that is contained in a mystery ("God's secret wisdom") not fully revealed, but which God had planned before the beginning of the ages. This plan originated in God's mind, and though outlined in the OT, is not as fully explained and understood there as it is in the NT. Moreover, God conceived of this plan of redemption in relation to the final glory of the Christian when he shares with Christ the glory of God (Rom 8:17, 18).

8 None of the earthly rulers understood such redemption relating to wisdom, Paul explains. Otherwise, they would not have crucified "the Lord of glory." (Compare elsewhere the titles "King of glory" [Ps 24:7-10] and "God of glory" [Ps 29:3; Acts 7:2].) Christ's divinity ("Lord of glory") and his human nature (he was crucified in a real body on a hard, real cross) are now brought together by the apostle, leading to the conclusion that God the Son as incarnate in man died on the cross (Acts 20:28, "... the church of God, which he bought with his own blood"). By "rulers" Paul means the leaders of the Sadducees, Pharisees, teachers of the Law, and Herod Antipas, as well as the Romans represented by Pilate and his soldiers (Acts 4:25-28).

9 However, Paul says, the "hidden" wisdom he has been preaching is the wisdom referred to in the OT. It was set forth in the promises God had prepared and laid up for his people - for those who love him. It is these promises that people like the rulers of this world do not see and have not obeyed. The thought of them has not even entered the natural man's mind. That God has prepared these things for us Christians implies that sometime we will know and share in these promised blessings (Rom 8:18-25), which, Paul hastens to say, have been revealed to God's people by the Spirit (v. 10).

The expression "it is written" (gegraptai) (v. 9), though often used to cite OT Scripture (cf. Matt 4:4; Mark 11:17; Rom 1:17, et al.), might merely mean "to use the language of Scripture," or "to speak generally from Scripture" (cf. John 1:45), without meaning that the passage is formally cited. The first two lines of the quotation and the last line are a loose reference to Isaiah 64:4, whereas the third line may be merely a thought from the OT generally as summarized by Paul. Verse 9 does not make a complete sentence in Greek (see the dash at the end of the verse in NIV), but Paul, in giving more than one OT thought, is not attempting strictly to weave them into his sentence structure.  

[Notes From Expositor's Bible Commentary On 1 Cor 2:6-9]:

"6 The term τέλειοι (teleioi, "mature") can possibly be taken to mean "adults" in comparison with the νήπιοι ἐν Χριστῷ (nepioi en Christo, "immature Christians") of 1 Cor 3:1. But the contrasting term in 3:1 is πυεματικοί (pneumatikoi, "spiritual"), not teleioi. Rather, the meaning of teleioi as "mature" here is more likely an expression for those with the "mature insight" of the saved in distinction from the unsaved, contrasting with the technical use of this term for the "initiates" inducted into the mystery religions (cf. Hermetic Writings 4, 4; BAG). The present tense of the participle καταργουμένων (katargoumenon), stresses the continual passing away of the stream of rulers of this age.

7 Δόξα (doxa, "glory," "splendor,") implies reminiscences of the glorious God dwelling with his people in the OT (Exod 24:17; 40:34; Num 14:10) and a foretaste of the future glory the Lord's people will share with the triune God (Rev 21:10, 11, 22, 23).

8 The ἧν (hen—fem. accusative relative pronoun) beginning this v. does not refer to the immediately preceding δόξαν (doxan, "glory"—also fem.) because it is not glory that the rulers did not understand. Rather, they did not grasp the σοφία (sophia, "wisdom") of the plan of God. Also this hen clause is parallel to the similar type of clause in v. 7, which obviously refers to an expressed σοφίαν (sophian) at the beginning of that v. The perfect form ἔγνωκεν (egnoken, "they did not understand" NIV—"None... understood it") conveys the totality of their ignorance of God's wisdom continued from the past.

9 It is not certain whether even the first two (and fourth) lines are to be taken as a formal quotation from the OT. If they are, Isa 64:4 is loosely quoted by Paul here from LXX. That Paul's use of the v. in this place does not fit with the context of the v. in Isa is no difficulty, because the apostle shows he is not trying to prove his argument about God's wisdom by Isa 64:4, or he would have begun with ὅτι (hoti, "because"). But he uses "as," in the sense of citing general truth from this Isa passage. The third line of the quote may possibly echo Isa 65:17, "come into mind." '''

3) [(1 Cor 2:6-16) Commentary On 1 Cor 2:9-16]:

(1 Cor 2:6 NASB) "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.' 

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?'But we have the mind of Christ."

So let's review verses 2:6-9 before moving on through to 9-16: 

So Paul wrote in 1 Cor 2:6-7 which verses read, "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory,"

Paul's statement in these verses and those leading up to them have in view God's wisdom which was evidently shared among those believers who were especially described as mature in the faith; a wisdom, however, not shared with others of this age evidently including immature believers. The wisdom of God is especially not shared among the rulers of this age who being unbelievers whose rule will pass away are the most unwilling to consider wisdom from God of value; hence they disqualify themselves through negative volition from receiving the wisdom of God from God the Holy Spirit. On the other hand, Paul's words do speak godly wisdom especially to those who are mature in the faith; a wisdom which is not of this age, nor accepted as true nor of value by the rulers of this age, whose temporal power in this world is only temporal and will be passing away being no wisdom at all, certainly not being part of God's eternal wisdom or rule. So Paul's message was plain, unencumbered by fancy speech; albeit detailed, precise, accurate and to the point that His message was a mystery as compared to the so called wisdom of this world: the wisdom of the rulers and of most of the general population of the world, i.e., their thinking as opposed to God's thinking which man's wisdom of the ages of history has predominated. Paul's message was outside of their comprehension due to their willful rejection of God. Yet this mystery can be plainly discerned especially by those mature in the faith; and by anyone who simply and plainly and honestly reads the words of God's Word and accept them as true, . So it is not a matter of this mystery being beyond the capacity of some, but of some who are just not willing to consider the validity, plausibilty, possibility that the message of the gospel is true - a matter of the will and not the capacity to believe in it. 

For Paul wrote of this very thing in 1 Cor 2:7-8 as follows: "But we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory.' "

So it is not a matter of having the capacity to understand and believe; but it is a matter of the human will among individuals of accountable age to choose of their own volition, i.e., their own will to choose to understand the plain and clear wisdom of God which is conveyed in God's Word and through those who speak of God's Word to one via a simple, unencumbered presentation / reading / explanation of the words of God's Word in accordance with the normative rules of language, context and logic .

Then in 1 Cor 2:9 which reads as follows in the NASB, "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'  "

(Compare Isa 64:4 LXX BRL - Brenton's Septuagint) "From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy."

It is not certain whether part or all of 1 Cor 2:9 are quoting from Isa 64:4 in the Septuagint / LXX translation. That Paul's words in 1 Cor 2:9 do not fit with the context of the Isa 64:4 is no difficulty, because the apostle shows he is not trying to prove his argument about God's wisdom by Isa 64:4, or he would have begun with ὅτι (hoti, "because"). But he uses "as," in the sense of citing general truth from this Isa passage. The third line of the quote may possibly echo Isa 65:17, "come into mind."

a) [Compare Isa 65:17]:

(Isa 65:17 NASB) "For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind."

So let's review these rather important points and move through verse 16 as follows:

Paul writes of the wisdom of God which he indicates is evidently best understood by those who are mature in the faith. God's wisdom is not of this age - in the sense of adopted and acted upon in the world in this age or any age. Hence God's wisdom is not the wisdom which is demonstrated or even espoused by the rulers of this age or any age, whose rule Paul indicates will pass away because of their willful ignorance. For the rulers of this age have chosen of their own volition not to understand it. Their willful ignorance of God's wisdom has made it a mystery to them - a kind of self-imposed ignorance. They have deliberately hidden it from their own understanding. 

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

Yet it is God's wisdom which He predestined before the ages even began, before the foundation of the world, for believers to share the glory of His Son which God dedicated to believers in God's Son to share in the eternal glory of His Son. 

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

Paul explains further that had the rulers of this world chosen to understand the wisdom of God - notice that it is a matter of volition - they would not have crucified the Lord of glory. 

Whereupon Paul referred to Scripture: "But just as it is written evidently from Isa 64:4 Septuagint version, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him,' " Paul's reference to Scripture here, evidently from the Septuagint, reaffirms that the wisdom of God is predominately a mystery to mankind because of man's inherent unwillingness to know God, with the exception of those who love Him - evidently through a moment of faith alone in His Son alone for their salvation unto eternal life. For God has prepared His wisdom exclusively for those who love Him. Those who haven't trusted in His Son. It is up to them. So it is implied here that in view are those who have trusted in His Son for eternal life and are destined to be transformed into eternal beings who will agape love Him forever! 

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God."

Whereupon Paul explains that the things of God are exclusively revealed to believers through the Spirit; for it is the Spirit of God Who is God Who searches all things in the sense that it is only God and God alone, the Spirit of God, Who has that capacity, to search even the depths of God Himself. 

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God.

In these next two verses Paul presents a point of logic toward a conclusion on this matter of God's wisdom with the question he posed in 1 Cor 2:11-12:  "For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God." This was written in the sense that no man knows the thoughts of a man better than the spirit of the man himself who has those thoughts, ie., the one who entertains those thoughts. So much the more, no one knows the thoughts of God except the Spirit of God Himself. Then Paul moves this thought to the believer in Jesus Christ Who has the Spirit of God within him to convey to him the thoughts of God: "Now we [believers] have received, not the spirit of the world, [which is foolishness and not wisdom at all] but the Spirit Who is from God, so that we may know the things freely given to us by God." 

Hence Paul concludes that it is God - the Spirit Who is from God - to Whom we acknowledge as the Source of knowledge freely given to us - exclusively - by God. Notice that the great blessings of God have been freely given to us who are His own, part of the family of God, i.e., those who have trusted in His Son for eternal life, (Jn 1:12-13). This implies that believers might have complete confidence in knowing that what they do know of God came not through anyone except God of which things we believers also speak. 

(1 Cor 2:13 NASB) "which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words."

Furthermore, the things of God that we believers speak of are not in words taught by human wisdom which are foolishness to man, but in those words taught by the Spirit of God via the written, spoken word nevertheless - combining spiritual thoughts with spiritual words. Note a great confirmation of this is comparing what we know of God via a diligent and proper study of the words of God's Word  to verify that what we do know is indeed of God.

(1 Cor 2:14 NASB) "But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised."

Paul then writes that a natural man, Greek "psuchikos" describing a type of man who is stipulated as "natural" referring to the natural as opposed to the spiritual, with a focus on things physical and material that can be directly perceived by the senses, and that which can be seen as opposed to that which is unseen, and his behavior: namely, a natural man does not accept the things of the Spirit of God, for he has willfully chosen to think that they being unseen, not physically defined within the senses are not understandable, despite evidence even in the physical world which can be implying things to the contrary.

****** EXCERPT FROM ROMANS CHAPTER ONE ******

[Ro 1:19]:

(v. 19 NIV) "since what may be known about God is plain to them, because God has made it plain to them.'''

THE KNOWLEDGE ABOUT GOD IS PLAIN TO MEN WHO SUPPRESS THE TRUTH ABOUT GOD, WHICH KNOWLEDGE DECLARES THAT HE EXISTS, IS THE SOVEREIGN CREATOR, IS RIGHTEOUS AND REQUIRES MAN TO BE RIGHTEOUS

(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous by faith will live. (v. 18 NIV) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, (v. 19) since what may be known about God is plain to them, because God has made it plain to them." =

The truth, i.e, the knowlege about God, that He exists, is the Sovereign Creator, is righteous and requires man to be righteous, has been made plain to men who suppress the truth about God by their godlessness and wickedness, i.e. such truth is plainly available to those who suppress the truth about God. This is why verse 18 can stipulate that men suppressed the truth by their wickedness, implying that they can plainly see the truth in the first place in order to suppress it. Verse 19 corroborates this by stipulating that this truth has been made plain to man by God.

Notice that God expresses His wrath against all godlessness and wickedness of men implying that He expects all men to be godly and righteous.

THE PHRASE "GOD HAS MADE IT PLAIN TO THEM" IMPLIES THAT GOD HAS PROVIDED INFORMATION TO MAN ABOUT HIMSELF IN A MANNER WHICH IS READILY DISCERNIBLE, I.E., NATURAL REVELATION

(v. 19) since what may be known about God is plain to them, because God has made it plain to them.''' =

The phrase "God has made it plain to them" implies that God has provided information to man about Himself in a manner which is readily discernible, i.e., natural revelation.

[BKC, NT, p. 442]:

"These verses declare that knowledge concerning God is available to all. This knowledge is called natural revelation because it is seen in the created world, is accessible to the entire human race, and is not soteriological, dealing with salvation effected by Christ...

Paul called this knowledge plain (phaneron), which means visible or clear. This is true because God has made it plain..."

[Ro 1:20]:

(v. 20 NIV) "For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse."

FOR SINCE THE CREATION OF THE WORLD GOD'S INVISIBLE QUALITIES - HIS ETERNAL POWER AND DIVINE NATURE - HAVE BEEN CLEARLY SEEN, BEING UNDERSTOOD FROM WHAT HAS BEEN MADE, SO THAT ALL MANKIND OF ALL AGES ARE WITHOUT EXCUSE - INCLUDING THOSE WHO DO NOT WORSHIP GOD AT ALL

(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =

The particular qualities of God - His eternal power and divine nature are stipulated as invisible yet they are declared here as clearly seen since the creation of the world. That one can clearly see God's invisibile qualities, His eternal power and divine nature through an observation of creation implies that creation testifies clearly to a Creator with a view to His eternal power and divine nature. So something in the qualities of creation sends a clear message to all mankind of all ages, including those that do not worship God at all, that an eternal power was responsible for its existence and that power has a divine nature: God.

The reason and purpose that "what may be known about God is plain as opposed to hidden to mankind even to those who are godless and wicked and suppress the truth about God, even that He exists, is that what has been made, i.e., all that exists including man himself, reflects information about God to the extent that it clearly portrays God's eternal power and divine nature for the purpose to show that all mankind of all ages are without excuse when they suppress the truth of the existence of God and suppress the truth that creation clearly shows his eternal power and divine nature and what may be known about Him.

Notice that the wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men of all ages who suppress the truth by their wickedness, (v. 18). In view of the context of v. 20 which has all mankind of all ages in view, the occurrence of past tenses in later verses portrays specific examples of the pattern of God's wrath being revealed for all ages in response to man's godlessness and wickedness. So individuals of all ages are in view, not just a group from the past.

GOD'S ETERNAL POWER AND DIVINE NATURE AND WHAT CAN BE KNOWN ABOUT HIM HAS BEEN MADE PLAIN AND CAN CLEARLY BE SEEN IN CREATION

(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =

What can be known about God is stipulated as being in plain view in creation. Furthermore, it is stipulated that God's eternal power and divine nature can clearly be seen in what has been made. This implies that the eternal power of God motivated by His divine nature, His holiness and His absolute righteousness created all things. The power it takes to create and maintain creation and its very nature reflects the eternal power and nature of God, Who only could have created and maintains such a creation. Evidently there is a magnificence in creation - a complexity, divine order and purpose which could only be from and clearly point to God and Who He is. This cannot be denied and when the truth of it is suppressed it is evident that those men that do that are godless, wicked and without excuse.

****** END OF EXCERPT FROM ROMANS CHAPTER ONE ******

3 cont) [(1 Cor 2:6-16) Commentary On 1 Cor 2:9-16, (cont)]:

1 Cor 2:15 NASB) "But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?'But we have the mind of Christ."

Since only spiritual people are able to receive spiritual truths, it follows that the man without the Spirit, an unregenerate person, would not and could not receive the message of wisdom regardless of his intellectual abilities or accomplishments (1:20).

In using the generic term "man" (anthropos), the apostle now shows he is speaking of unsaved man in general, governed as he is only by his "soulish-human" (psychikos) nature, not accepting the enlightenment and truths from the spirit of God. Therefore such a person considers those truths to be foolish. Paul makes it even stronger when he says that "the man without the Spirit" cannot understand because these truths can be discerned and understood only with the guidance of the Spirit.

Psuchikosk (the Greek word that begins this verse) basically means "that which pertains to the soul or life," a word used in NT and patristic literature to refer to the life of the natural world and so contrasted with the supernatural world and the Spirit. So from this comes the translation "man without the Spirit."

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

On the other hand, Paul writes in 1 Cor 2:15, "But he who is spiritual appraises [in the sense of makes judgments about] all things, yet he himself is appraised by no one [in the sense of being judged by no one except God]." So the believer in Christ for those moments that he follows the leading of God the Holy Spirit within himself which was received at the moment of expressing faith in the gospel, (Eph 1:13-14 ) he thereby during those moments is enabled to appraise [to make judgments about] all things which the Spirit addresses within the mind of the believer which appraisals are always in accordance with the words of God's Word properly studied and interpreted . 

Furthermore, as the believer follows the leading of the Holy Spirit within him he is thus appraised in the sense of making judgments about all things through the leading of the Holy Spirit and by no one else insofar- to the extent that - he follows that leading - which must inevitably be consistent and within the framework of a proper study of God's Word in accordance with the normative rules of language, context and logic for those moments when the believer chooses to be a diligent student of the Word. Thereby, moment to moment in this mortal life the believer may diminish the influence that the world, especially the rulers of this world, has upon him by following the wisdom of God through the leading of the Holy Spirit within him constantly corroborating that with a diligent and corroborative and proper study of the words of God's Word. It is so often a logistical matter of where the individual spends his time being influenced by the things of the world, or by the Spirit of God within his spirit and through his study of the words of God's Word.

Note that elsewhere in Scripture Paul teaches Christians to make judgments concerning the spiritual condition and actions of himself as well as other Christians, which task is within the leading of the Holy Spirit, (ref 1 Cor 5:9-12; 12:3). All such judgments must be in accordance with Scripture properly interpreted in accordance with the normative rules of language, context and logic  for those moment that the believer chooses to be a diligent student of  the Word thus enabling the Holy Spirit to lead the believer in a godly direction as opposed to a worldly, ungodly one; albeit it won't be perfect for no one but the Lord Jesus Christ in His perfect, sinless Humanity can claim to have sinless moments in his temporal life, (1 Jn 1:8, 10). Yet the Spirit will credit the believer with eternal reward for the believer's participation. Now that's grace.

In Cor 2:16 the phrases "the mind of the Lord," and "the mind of Christ" relate to the previous context in the verses leading up to 1 Cor 2:16 and which includes an OT expression he has just quoted from Isa 64:4: 

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?' But we have the mind of Christ."

So the context progresses from 1 Cor 2:9 NASB, "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him'

Paul's reference to Scripture here in 1 Cor 2:9, evidently from the Septuagint, reaffirms that the wisdom of God is predominately a mystery to mankind because of man's inherent unwillingness to know God, with the exception of those who love Him - evidently through a moment of faith alone in His Son alone for their salvation unto eternal life. For God has prepared His wisdom exclusively for those who love Him. Those who haven't trusted in His Son are not in view; but that was their choice to believe in God's Son or not. It is up to them. So it is implied here that in view are those who have trusted in His Son for eternal life and are destined to be transformed into eternal beings who will agape love Him forever! 

And Paul wrote in 1 Cor 2:11-12 as follows:

(1 Cor 2:11 NASB) "For who among men knows the thoughts of a man except the spirit of the man [his human spirit] which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we [believers] have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God."

So believers can understand spiritual truths and spiritual wisdom in a way similar to the way the Lord knows them. Whereupon verse 16 climaxes Paul's argument about his preaching God's "foolishness" (the cross of Christ) without ostentation. Let the philosophers of Greece (cf. Acts 17:18, 32) and the Jews in their sign-seeking jeer and mock. They cannot really judge the message of Paul, who has the mind of Christ, because they do not have the Spirit of God and cannot judge spiritual truths. 

The spiritual man - the believer who for the moment is filled / controlled by the indwelling Holy Spirit - during those moments is judged only by God (4:3-5), not by unregenerate people (2:15) or by worldly Christians (3:1-3). To have the mind of Christ is to be obedient to God's revelation (Phil. 2:5-8), as were the spiritual people in the Corinthian church.

(1 Cor 2:9 NASB) "but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.' 

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of he Lord, that He will instruct him?' But we have the mind of Christ."

2:11. Paul illustrated this by pointing out that nobody can fully fathom the thoughts of anyone else. How much more necessary, then, is the work of the Spirit if the thoughts of God are to be known.

2:12. It was for that purpose, in part, that the Spirit Who is from God came (John 16:13), not just to some Christians but to all (1 Cor. 12:13). 

2:13. It was this message of salvation which Paul proclaimed and now expounded further. It did not originate in man but in God and was taught by the Spirit. Paul then expressed these spiritual truths which were a message of wisdom (cf. v. 6). The Greek word pneumatikois may be neuter gender and so translated spiritual words as in the NIV ("expressing spiritual truths in spiritual words"). Or it may be masculine gender and translated "spiritual men" ("interpreting spiritual truths to spiritual men," as in the NIV margin). Both senses are possible, but Paul's primary point in this passage was not how the message of wisdom was received but who received it, as suggested by the context: Paul spoke the message of wisdom to "the mature" (v. 6). Thus verse 13 parallels verse 6 and forms a kind of bracket, in keeping with well-written Greek style. 

2:14. Since only spiritual people are able to receive spiritual truths, it follows that the man without the Spirit, an unregenerate person, would not and could not receive the message of wisdom regardless of his intellectual abilities or accomplishments (1:20). Like a deaf critic of Bach or a blind critic of Raphael is the unregenerate critic of God's Word.

2:15-16. On the other hand a person possessing the Spirit and guided by Him is able to evaluate and apply all things the Spirit reveals (v. 10).

The spiritual man - the believer who for the moment is filled / controlled by the indwelling Holy Spirit - during those moments is judged only by God (4:3-5), not by unregenerate people (2:15) or by worldly Christians (3:1-3). To have the mind of Christ is to be obedient to God's revelation (Phil. 2:5-8), as were the spiritual people in the Corinthian church."

c) [(1 Cor 2:9-16) Compare Expositor's Bible Commentary On 1 Cor 2:9-16]:

(1 Cor 2:9 NASB) "but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him." 

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of he Lord, that He will instruct him?' But we have the mind of Christ."

10 "But" (de), Paul says, God has revealed "to us"; that is, to Paul, to the other apostles, and their associates, the spiritual wisdom that the unsaved rulers of this world did not understand. The verb Paul uses (apokalupto, "reveal") is a strong term, usually used in the NT to indicate divine revelation of certain supernatural secrets (Matt 16:17; Luke 10:22) or used in an eschatological sense of the revelation connected with certain persons and events (Rom 8:18; 1Cor 3:13). Note also that throughout vv. 10-16 Paul speaks mostly in the first person plural, "we" (not "you"), strengthening the interpretation that he is referring primarily to divine revelation given to apostles. Later in 1 Corinthians 3:1-3 Paul returns to addressing the Corinthians as "you." But what is true primarily of Paul and the other apostles, is true secondarily for all Christians—the Spirit helps them to interpret Scripture. The phrase "by [or through] the Spirit" certainly refers to the Holy Spirit, as is shown by the presence of the definite article (tou) with Spirit—the Spirit. The interpretation "through the human spirit" would not make any sense here because the rulers of this age did not (through human spirit) understand the wisdom of God.

The latter part of v. 10 amplifies the first part by showing the extent ("all things") and depth ("the deep things of God") of the Holy Spirit's revelation of God's wisdom and truth. The present tense of the verb (eraunao, "searches") indicates the continual and effective ministry of the Spirit in his all-pervading infallible guidance of the writers of Scripture (2 Peter 1:21) and in his effective work in the lives of believers (Eph 1:17-19; 3:16-19)

11 The gar ("for") here points to an illustration that will show that the spiritual wisdom and truths of God can be understood only through the Holy Spirit, just as human wisdom needs the human spirit to understand it. The conclusion is that only the Holy Spirit can reveal God's wisdom and truth to man. The concept of "spirit" in this verse involves a real personality who thinks and acts - not a force. The expression "the man's spirit within him" - i.e., his human personality being in him - is not to be taken as suggesting that the Holy Spirit of God is in God in the same way - the grammar of v. 11b does not suggest this. The only analogy made is that as the human spirit knows or understands human wisdom, so (houtos), the Spirit of God, being God himself, understands the wisdom of God.

12 By way of application, Paul states that it is the Spirit of God they have received. This is in contrast to some other kind of spirit through which some might try to know God's wisdom and truth - whether the spirit of the wisdom of this world (1 Cor 1:20; 2:6; 3:19) or another kind of spirit (cf. 1 John 4:2-6). The purpose of the Holy Spirit's special work of revelation (v. 10), Paul says, is that "we may understand what [i.e., the truths] God has freely given us" (v. 12).

13 Here Paul reverts to the nature of his own ministry (cf. vv. 4, 5). He wants it known that he speaks "not in words taught... by human wisdom but in words taught by the Spirit," as he and other associates express spiritual truths in words conveying the real spiritual truth. Again, the contrast is between human wisdom and wisdom from God.

14 In using the generic term "man" (anthropos), the apostle now shows he is speaking of unsaved man in general, governed as he is only by his "soulish-human" (psychikos) nature, not accepting the enlightenment and truths from the spirit of God. Therefore such a person considers those truths to be foolish. Paul makes it even stronger when he says that "the man without the Spirit" cannot understand because these truths can be discerned and understood only with the guidance of the Spirit.

Psychikos (the Greek word that begins this verse) basically means "that which pertains to the soul or life," a word used in NT and patristic literature to refer to the life of the natural world and so contrasted with the supernatural world and the Spirit. So from this comes the translation "man without the Spirit."

It is possible that the words "of God," with the words "the Spirit," are a copyist's addition - a number of MSS omit the words. However, the vast majority of MSS favors their inclusion. Note that the sense is clear either way, that the Spirit of God is in view. It is to be observed that the verb anakrino, translated "discern" in v. 14, is the same verb translated "make judgments" and "subject to man's judgments" in v. 15. The idea in each case is to make intelligent spiritual decisions. Anakrino, though meaning "examine," here includes the decision following the examination (cf. 4:3).

15 In contrast, the person who is guided by the Spirit draws discerning conclusions about all things, that is, about all kinds of spiritual things, but such a spiritual man is not subject to spiritual judgments by any man, i.e., by any man without the Spirit (v. 14). This is undoubtedly what Paul means by v. 15b, for he elsewhere teaches Christians to make judgments concerning the spiritual condition and actions of other Christians. (See 1Cor 5:9-12; 12:3; Gal 1:8.)

16 This verse is confirmatory of v. 15. In quoting the LXX of Isaiah 40:13, Paul establishes further that the Christian is not subject to man's judgment in spiritual things. The quotation in the form of a question casts doubt on man's knowing God's wisdom, but the statement (v. 16b) gives reassurance that the Christian does know it. This explains v. 15b—the person who has God's Spirit is not subject to judgments by one who does not have the Spirit.

Paul introduces the "mind of Christ" terminology in order to relate it to the OT expression he has just quoted - "the mind of the Lord." The verse implies that we and all God's people can understand spiritual truths and spiritual wisdom in a way similar to the way the Lord knows them. Verse 16 climaxes Paul's argument about his preaching God's "foolishness" (the cross of Christ) without ostentation. Let the philosophers of Greece (cf. Acts 17:18, 32) and the Jews in their sign-seeking jeer and mock. They cannot really judge the message of Paul, who has the mind of Christ, because they do not have the Spirit of God and cannot judge spiritual truths. 

Notes

10 Some MSS represented by TR (and KJV) add the pronoun αὐτοῦ (autou, "his") to πνεύματος (pneumatos, "spirit") but this is clearly an explanatory addition not supported by the better MSS.

11 In v. 11b there is no corresponding ἐν αυτῷ (en auto, "in him") and the clause simply states that only the Spirit of God (an OT and NT designation of the third person of the Trinity; cf. 1 Sam 10:10; 2 Chronicles 15:1; Rom 8:9; 1 John 4:2) can understand the things of God.

12 A few MSS have added the demonstrative pronoun τοῦτου (toutou) after κόσμου (kosmou, "of this world") a copyist's addition probably to parallel the expression with the phrase "of this age" in 2:6. The shorter text without toutou is to be preferred and is supported by the best and the most MSS.

13 The phrase πνευματικοῖς... συγκρίνοντες (pneumatikois. . . synkrinontes) has evoked at least four different interpretations, depending on how the participle synkrinontes is tr.: (1) "bring together" or "give," (2) "compare," or (3) "explain" or "interpret," and depending also on how the gender of the adjectives is taken. Pneumatikois can be either masc. or neuter dative pl.; pneumatika can in this context be only neuter accusative pl. The phrase can mean (1) "giving spiritual truth a spiritual form," (2) "comparing spiritual truths with spiritual truths," (3) "interpreting spiritual truths to spiritual men," and (4) "explaining or expressing spiritual truths in spiritual words." Though any of the four interpretations can be argued, view 4 best fits the context of the v. in which Paul has said that he speaks in spiritual words (i.e., words taught by the Spirit, who gives to Paul spiritual truths in spiritual words)—words filled with concrete but spiritual meaning.

15 The τα (ta, "the") before (panta, "all things") has some good MS evidence, though copyists could have added it, fearing that panta could otherwise be taken as masc. accusative sing., "every man."

16 Paul is evidently quoting from the LXX of Isa 40:13; he varies from Rahlfs' LXX text by adding a γάρ (gar) and using the verb σ̓́υμβιβάσει (symbiasei) instead of its cognate noun. The meaning is the same."

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