TRV
Translation
King James Version
For I determined not to know any thing among you, save Jesus Christ, and him crucified.
Complete Jewish Bible
for I had decided that while I was with you I would forget everything except Yeshua the Messiah, and even him only as someone who had been executed on a stake as a criminal.
Berean Standard Bible
For I resolved to know nothing while I was with you except Jesus Christ and Him crucified.
American Standard Version
For I determined not to know anything among you, save Jesus Christ, and him crucified.
World English Bible Messianic
For I determined not to know anything among you, except Yeshua the Messiah, and him crucified.
Geneva Bible (1599)
For I esteemed not to knowe any thing among you, saue Iesus Christ, and him crucified.
Young's Literal Translation
for I decided not to know any thing among you, except Jesus Christ, and him crucified;
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In the KJVVerse 28,397 of 31,102
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Commentary on 1 Corinthians 2 verses 1–5
1 ¶ And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.
3 And I was with you in weakness, and in fear, and in much trembling.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.
I. As to the matter or subject he tell us (Co1 2:2), He determined to know nothing among them but Jesus Christ and him crucified - to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His business is to display the banner of the cross, and invite people under it. Any one that heard Paul preach found him to harp so continually on this string that he would say he knew nothing but Christ and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and showed himself concerned to propagate among his hearers.
II. The manner wherein he preached Christ is here also observable. 1. Negatively. He came not among them with excellency of speech or wisdom, Co1 2:1. His speech and preaching were not with enticing words of man's wisdom, Co1 2:4. He did not affect to appear a fine orator or a deep philosopher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous show of deep reason and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions, nor to please and entertain the fancy with lofty flights of sublime notions. Neither his speech, nor the wisdom he taught, savoured of human skill: he learnt both in another school. Divine wisdom needed not to be set off with such human ornaments. 2. Positively. He came among them declaring the testimony of God, Co1 2:1. He published a divine revelation, and gave in sufficient vouchers for the authority of it, both by its consonancy to ancient predictions and by present miraculous operations; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. He was also among them in weakness and fear, and in much trembling; and yet his speech and preaching were in demonstration of the Spirit and of power, Co1 2:3, Co1 2:4. His enemies in the church of Corinth spoke very contemptuously of him: His bodily presence, say they, is weak, and his speech contemptible, Co2 10:10. Possibly he had a little body, and a low voice; but, though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, Act 14:12. Nor did he want courage nor resolution to go through his work; he was in nothing terrified by his adversaries. Yet he was no boaster. He did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He behaved with great humility among them; not as one grown vain with the honour and authority conferred on him, but as one concerned to approve himself faithful, and fearful of himself, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are zealous over souls with a godly jealousy; and a deep sense of their own weakness is the occasion of this fear and trembling. They know how insufficient they are, and are therefore fearful for themselves. But, though Paul managed with this modesty and concern, yet he spoke with authority: In the demonstration of the Spirit and of power. He preached the truths of Christ in their native dress, with plainness of speech. He laid down the doctrine as the Spirit delivered it; and left the Spirit, by his external operation in signs and miracles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its reception.
III. Here is the end mentioned for which he preached Christ crucified in this manner: That your faith should not stand in the wisdom of man, but the power of God (Co1 2:5) - that they might not be drawn by human motives, nor overcome by mere human arguments, lest it should be said that either rhetoric or logic had made them Christians. But, when nothing but Christ crucified was plainly preached, the success must be founded, not on human wisdom, but divine evidence and operation. The gospel was so preached that God might appear and be glorified in all.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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TertullianAD 220
On Modesty
"For neither did I judge to know anything among you but Jesus Christ, and Him crucified." And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? " With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty.
TertullianAD 220
On the Flesh of Christ
But answer me at once, you that murder truth: Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again? Falsely did Paul "determine to know nothing amongst us but Jesus and Him crucified; " falsely has he impressed upon us that He was buried; falsely inculcated that He rose again.
Gaius Marius VictorinusAD 370
AGAINST ARIUS 1A
It was the incarnate Word who accomplished the mystery of our salvation. It was he who freed us and redeemed us. We believe in him who is our Savior through the cross and through his resurrection from the dead.
John ChrysostomAD 407
Homily on 1 Corinthians 6
Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcometh all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way: He had brought forward the prophecy which saith, "I will destroy the wisdom of the wise." He had shewn the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shewn that the "foolishness of God is wiser than men;" he had shewn that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he sheweth that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: "not only," saith he, "are the disciples uneducated, but I myself also, who am the preacher."
Therefore he saith, "And I, brethren," (again he useth the word "brethren," to smooth down the harshness of the utterance,) "came not with excellency of speech, declaring unto you the testimony of God." "What then? tell me, hadst thou chosen to come 'with excellency,' wouldest thou have been able?" "I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant." Wherefore also in a former passage, shewing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, "For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words." But far greater, yea, infinitely greater, than Paul's willing this, is the fact that Christ willed it.
"Not therefore," saith he, "by display of eloquence, neither armed with arguments from without, do I declare the testimony of God." He saith not "the preaching," but "the testimony of God;" which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, "for I determined not to know anything among you, save Jesus Christ, and Him crucified." This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, "I came not with excellency of speech:" for that he might have possessed this also is plain; for he whose garments raised the dead and whose shadow expelled diseases, much more was his soul capable of receiving eloquence. For this is a thing which may be taught: but the former transcendeth all art. He then who knows things beyond the reach of art, much more must he have had strength for lesser things. But Christ permitted not; for it was not expedient. Rightly therefore he saith, "For I determined not to know any thing:" for I, too, for my part have just the same will as Christ.
And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, "I determined to know nothing," was spoken in contradistinction to the wisdom which is without. "For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than Christ was crucified. They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than 'Christ was crucified,' and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach."
Augustine of HippoAD 430
ON THE TRINITY 1.12
Paul said this because he was speaking to those who were unable to grasp the more sublime teachings of the divinity of Christ.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 2:2, the Apostle Paul articulates the singular focus of his ministry and message to the Corinthian church: the person and work of Jesus Christ, specifically His crucifixion. This verse serves as a foundational declaration of Paul's unwavering commitment to preach the simple, yet profound, truth of the gospel, deliberately eschewing the sophisticated rhetoric and worldly wisdom highly valued by the Corinthians in favor of the transformative power inherent in Christ's atoning death.
CONTEXT
Literary Context: This verse immediately follows Paul's extensive argument in 1 Corinthians 1 regarding the stark contrast between human wisdom and divine wisdom. Paul has just declared that the message of the cross is "foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). He emphasizes that God chose the "foolish things of the world to shame the wise" and the "weak things of the world to shame the strong" (1 Corinthians 1:27). Therefore, 1 Corinthians 2:2 acts as a personal resolve and a practical demonstration of this theological principle. Paul's determination not to rely on eloquent speech or persuasive arguments, but solely on Christ crucified, directly illustrates his conviction that God's power, not human intellect, is the means of salvation and spiritual growth.
Historical & Cultural Context: Corinth was a bustling, cosmopolitan city, a major commercial hub in the Roman Empire, known for its diverse population, wealth, and, notably, its intellectual and rhetorical culture. Greek philosophy, particularly the Sophist tradition, placed a high premium on eloquent speech, persuasive argumentation, and intellectual prowess. Public speakers and philosophers were revered, and their ability to articulate complex ideas with rhetorical flair was a mark of status. In such an environment, the message of a crucified Messiah would have been perceived as utterly scandalous to Jews (a stumbling block) and foolishness to Gentiles (Greeks), as Paul himself notes in 1 Corinthians 1:23. Crucifixion was a brutal, shameful form of execution reserved for the lowest criminals and slaves, a symbol of utter degradation. For Paul to declare this as the sole focus of his message was a radical, counter-cultural act, deliberately rejecting the very tools and values esteemed by Corinthian society.
Key Themes: The verse strongly contributes to several key themes prevalent in 1 Corinthians and Paul's broader theology. Firstly, it underscores the theme of Divine Wisdom versus Human Wisdom. Paul consistently argues that true wisdom comes from God, revealed through the cross, not from human philosophical systems or rhetorical skill. This divine wisdom is often paradoxical to human understanding, as seen in 1 Corinthians 1:25. Secondly, it highlights the Centrality and Sufficiency of Christ. Paul's mission is not about abstract ideas or moral codes, but about a person—Jesus Christ—and a specific event—His crucifixion. This establishes Christ as the sole foundation for faith, salvation, and all Christian life, a truth he reinforces throughout the epistle, for example, when discussing the unity of the church in 1 Corinthians 3:11. Finally, the verse speaks to the Power of the Gospel in Simplicity. By stripping away human adornments and intellectual complexities, Paul demonstrates that the gospel's power lies not in its presentation, but in its inherent truth and God's work through it, a principle that echoes throughout his ministry and writings (e.g., 2 Corinthians 4:7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in this concise verse. Primarily, there is a strong use of Contrast, setting Paul's singular focus on "Christ crucified" against the "any thing" else that the Corinthians might have expected or valued, such as philosophical discourse or rhetorical brilliance. This contrast highlights the radical nature of the gospel message in a culture that esteemed worldly wisdom. Secondly, the verse demonstrates Emphasis through its exclusionary language ("not to know any thing... save") which underscores the absolute priority and singular importance Paul places on the cross. This serves as a rhetorical device to draw the reader's attention to the one, non-negotiable truth. Finally, there is an underlying Paradox at play, as the "crucified" Christ, a symbol of weakness and shame in the ancient world, is precisely the source of God's ultimate power and wisdom, a theme Paul develops throughout the chapter.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 2:2 profoundly articulates the theological core of Paul's apostolic mission and the Christian faith itself: the cross of Christ is not merely an event, but the interpretive lens through which all of God's redemptive plan is understood. It is the ultimate revelation of God's wisdom, power, and love, paradoxically displayed in what appears to be weakness and foolishness to the world. This singular focus on the crucified Christ means that human efforts, intellectual prowess, or social status are rendered secondary, if not irrelevant, in the pursuit of true spiritual knowledge and salvation. It underscores the complete sufficiency of Christ's atoning work for the reconciliation of humanity with God, making Him the exclusive ground for boasting and the sole object of faith.
REFLECTION AND APPLICATION
Paul's unwavering resolve in 1 Corinthians 2:2 serves as a timeless challenge and guide for believers today. In a world saturated with competing ideologies, self-help philosophies, and various forms of "wisdom," this verse calls us to a radical re-centering on the person and work of Jesus Christ, particularly His atoning death and resurrection. It reminds us that the power of our faith, our witness, and our hope does not lie in our cleverness, our eloquence, or our ability to conform to worldly standards of success, but solely in the "foolishness" of the cross, which is God's ultimate wisdom and power. This means consciously prioritizing Christ in our personal lives, our evangelism, our discipleship, and our communal worship, stripping away anything that might obscure His centrality. It encourages humility, dependence on God's Spirit, and a bold, counter-cultural witness that proclaims the scandalous yet saving truth of a crucified Savior, trusting that God Himself will bring about transformation through this simple, profound message.
Questions for Reflection
FAQ
What does Paul mean by "not to know any thing among you, save Jesus Christ, and him crucified"?
Answer: Paul is not advocating for ignorance or a rejection of all knowledge. Rather, he is declaring his singular, intentional focus in his ministry and teaching to the Corinthians. In a city that prided itself on rhetoric, philosophy, and intellectual prowess, Paul deliberately chose to strip away any reliance on human wisdom, persuasive speech, or sophisticated arguments. His "determination" was to make the person and work of Jesus Christ, specifically His death on the cross, the exclusive and foundational subject of his preaching. He understood that the power of the gospel lay not in its presentation, but in the divine truth of Christ's atoning sacrifice, which was often considered "foolishness" by the world but was, in fact, God's ultimate wisdom and power (1 Corinthians 1:18).
Why did Paul specifically emphasize "him crucified"?
Answer: The emphasis on "him crucified" is crucial because the cross was the ultimate scandal and paradox to both Jews and Gentiles in the ancient world. For Jews, a crucified Messiah was a contradiction, as their Law stated that anyone hung on a tree was cursed (Deuteronomy 21:23). For Greeks, crucifixion was a shameful, barbaric form of execution, symbolizing weakness and defeat, utterly contrary to their ideals of wisdom and strength. By focusing on the crucified Christ, Paul was deliberately highlighting the very aspect of the gospel that was most offensive to human pride and intellect. Yet, it is precisely through this seemingly weak and foolish act that God accomplished the greatest act of salvation, demonstrating His power and wisdom in a way that shames human boasting (1 Corinthians 1:27-29). The cross is the heart of the atonement and the foundation of Christian hope.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 2:2 finds its profound Christ-centered fulfillment in the person and work of Jesus Himself, as the crucified Messiah is the very embodiment of God's redemptive plan. The "him crucified" is not merely a historical event, but the pivotal act in salvation history, where the Lamb of God willingly laid down His life to take away the sin of the world (John 1:29). This crucifixion, though a sign of weakness in human eyes, was the ultimate display of divine power, conquering sin, death, and the devil. It is through His cross that Christ became our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30), fulfilling the Old Testament prophecies of a suffering servant who would bear the iniquities of many (Isaiah 53:5-6). Paul's determination to know nothing but Christ crucified points to the New Covenant established by His blood (Luke 22:20), the reconciliation achieved between God and humanity (2 Corinthians 5:18-19), and the perfect sacrifice that forever atones for sin (Hebrews 9:26). Thus, the crucified Christ is the sum and substance of the gospel, the ultimate revelation of God's character, and the sole means by which humanity can be brought into a right relationship with its Creator.