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Commentary on 1 Corinthians 2 verses 6–16
In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (Co1 2:6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (Co1 2:6, Co1 2:7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see Co1 2:6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God - what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Col 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe,
I. The rise and origin of it: It was ordained of God, before the world, to our glory, Co1 2:7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints!
II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (Co1 2:8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Luk 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it.
III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isa 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him - for him that waiteth for him, that waiteth for his mercy, so the Septuagint. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isa 25:9. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, Ti2 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.
IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, Co1 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, Pe2 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, Co1 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost: - 1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. "Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (Co1 2:12); not the spirit which is in the wise men of the world (Co1 2:6), nor in the rulers of the world (Co1 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation" - that is, "the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace." Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.
V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, Co1 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual - one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual - speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.
VI. We have an account how this wisdom is received.
1.The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, Co1 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jde 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, Joh 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (Co1 1:19, Co1 1:20), the wise man after the flesh, or according to the flesh (v. 26), one who hath the wisdom of the world, man's wisdom (Co1 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.
2.But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, Co1 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Rom 8:6) judgeth all things, or discerneth all things - he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of NO MAN. God's saints are his hidden ones, Psa 83:3. Their life is hid with Christ in God, Col 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man - can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see Co1 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (Co1 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.
And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth.".
For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual."
This does not mean that Paul did not have any human wisdom but that he preached in the wisdom of the Spirit.
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SUMMARY
In 1 Corinthians 2:13, the Apostle Paul articulates the divine origin and spiritual nature of the gospel message he proclaims. He asserts that the truths he communicates are not derived from human intellect or persuasive rhetoric, but are directly taught by the Holy Spirit. Furthermore, these Spirit-revealed truths are conveyed and understood through a spiritual process, requiring divine illumination to properly apprehend and relate spiritual realities. This verse underscores the absolute necessity of the Holy Spirit's role in both the revelation and reception of God's profound wisdom, contrasting it sharply with the limitations of worldly wisdom.
CONTEXT
Literary Context: This verse is deeply embedded within Paul's broader argument in 1 Corinthians 1 and 2, where he confronts the Corinthian church's over-reliance on human wisdom, eloquence, and philosophical prowess. Paul has just declared that his preaching among them was "not with enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Corinthians 2:4). He emphasizes that God's wisdom, though appearing foolish to the world, is profound and hidden, revealed only by the Spirit (1 Corinthians 2:7-10). Verse 13 logically follows, explaining how these Spirit-revealed truths are then articulated and apprehended, directly contrasting them with human methods of communication and understanding. The subsequent verse, 1 Corinthians 2:14, further elaborates on the inability of the "natural man" to comprehend these spiritual realities, thereby reinforcing the necessity of the Spirit's work.
Historical & Cultural Context: Corinth was a bustling, cosmopolitan city known for its diverse philosophical schools, rhetorical traditions, and a strong emphasis on eloquent speech and intellectual debate. Greek culture, in particular, highly valued sophistry and persuasive argumentation. The Corinthians, influenced by this environment, were prone to valuing speakers based on their oratorical skill and intellectual sophistication rather than the content or divine origin of their message. Paul's rejection of "man's wisdom" and his emphasis on the Spirit's teaching directly challenges these prevailing cultural norms and the Corinthian church's inclination to adopt them, asserting that the Kingdom of God is not about "words, but in power" (1 Corinthians 4:20).
Key Themes: The central theme is the contrast between divine revelation and human wisdom. Paul consistently argues that God's truth is not discoverable or comprehensible through human intellectual effort alone, but is sovereignly revealed by the Holy Spirit. This theme is introduced in 1 Corinthians 1:18-25, where the "word of the cross" is seen as foolishness to those perishing but the power of God to those being saved. Another crucial theme is the indispensable role of the Holy Spirit in both revealing and enabling the understanding of spiritual truths. The Spirit is presented as the divine teacher and revealer of "the deep things of God" (1 Corinthians 2:10). Finally, the concept of spiritual discernment is highlighted, implying that spiritual realities require a spiritual faculty—the indwelling Holy Spirit—to be truly comprehended and properly related to one another. The Spirit not only teaches but also empowers believers to "compare spiritual things with spiritual," allowing for true understanding and application of divine wisdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Antithesis in this verse, sharply contrasting "man's wisdom" with the teaching of the "Holy Ghost." This opposition highlights the fundamental difference in origin and nature between human understanding and divine revelation. The phrase "not... but" is a clear marker of this literary technique, underscoring the exclusive source of true spiritual knowledge. Furthermore, there is a subtle form of Metonymy where "man's wisdom" stands for the entire system of human intellectualism, philosophy, and rhetorical skill that attempts to grasp ultimate truth apart from God. The repetition of "spiritual" in "comparing spiritual things with spiritual" serves as a form of Emphasis, drawing the reader's attention to the pervasive spiritual nature of both the divine message and its proper apprehension.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 2:13 is a foundational text for understanding the doctrine of biblical inspiration and the necessity of the Holy Spirit for spiritual comprehension. It teaches that the very words used to convey divine truth are not merely human constructs but are "God-breathed," guided by the Spirit. This divine authorship ensures the authority and infallibility of Scripture. Moreover, it underscores that the profound truths of the gospel, which are "spiritually discerned," cannot be grasped by human intellect alone, but require the illuminating work of the Holy Spirit within the believer. This means that true theological understanding is not merely an academic exercise but a spiritual one, dependent on a relationship with God through His Spirit.
REFLECTION AND APPLICATION
This verse profoundly shapes how we approach God's Word and our spiritual journey. It calls us to a posture of humility and dependence, recognizing that genuine understanding of Scripture is not solely a matter of intellectual prowess or diligent study, but primarily a gift of the Holy Spirit. When we read the Bible, we should not rely merely on our own reasoning or worldly wisdom, but earnestly pray for the Spirit's illumination, asking Him to open our minds and hearts to the divine truths He teaches. For those who teach or preach, 1 Corinthians 2:13 is a powerful reminder that the effectiveness of our message lies not in our eloquence, cleverness, or rhetorical skill, but in the power of the Holy Spirit working through His divinely inspired Word. Our aim should be to communicate God's truth as the Spirit teaches it, trusting Him to make it spiritually discernible to our listeners. This fosters a reliance on God's power, not human ability, for the transformation of lives.
Questions for Reflection
FAQ
What does "comparing spiritual things with spiritual" mean?
Answer: This phrase, "comparing spiritual things with spiritual," is central to the verse and has been interpreted in a few complementary ways, all pointing to the Holy Spirit's essential role. It most likely means that spiritual truths (the "things" revealed by the Spirit) are best explained and understood using words and concepts that are also taught or inspired by the Spirit ("with spiritual" words/methods). It implies that divine revelation requires divine illumination for proper understanding and expression. It can also suggest that spiritual truths are best understood when related to other spiritual truths revealed by God, with the Holy Spirit guiding this connection. Lastly, it can mean that those who are spiritual (indwelt by the Spirit) are the ones who can properly discern and understand these spiritual realities, as the "natural man" cannot (1 Corinthians 2:14).
How does this verse relate to the inspiration of Scripture?
Answer: 1 Corinthians 2:13 strongly supports the doctrine of verbal plenary inspiration, meaning that the Holy Spirit guided the biblical authors not only in the general message but also in the very "words" they used to communicate God's truth. Paul explicitly states that the words he speaks are "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." This indicates that the Spirit's influence extends to the specific language and expressions, ensuring the accuracy and authority of the divine message. It underscores that Scripture is not merely human wisdom about God, but God's own wisdom communicated through human agents, fully inspired by the Spirit.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 2:13, by emphasizing the Holy Spirit's role in revealing and communicating divine truth, points directly to Christ as the ultimate embodiment of God's wisdom and the focal point of all spiritual revelation. The "spiritual things" that the Holy Spirit teaches and enables believers to understand are ultimately centered on the person and work of Jesus Christ. He is "the wisdom of God" (1 Corinthians 1:24) and the one in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). The Holy Spirit's mission is fundamentally Christ-centered: He does not speak of Himself, but "shall glorify me: for he shall receive of mine, and shall shew it unto you" (John 16:14). Therefore, when the Holy Spirit teaches and enables believers to compare "spiritual things with spiritual," He is guiding them into a deeper apprehension of Christ, His redemptive work, and the profound implications of His Lordship for all of life. The Spirit illuminates the Old Testament prophecies that speak of Christ (Luke 24:27) and reveals the New Testament's unfolding of the mystery of Christ and the church (Ephesians 3:4-5). In essence, the Spirit's teaching ensures that all true spiritual understanding leads to a greater knowledge and worship of Jesus Christ, the Living Word.