1Cor 2:1, 4, 1Th 1:5 | JFB | STEP | 1. And I —"So I" [CONYBEARE ] as one of the "foolish, weak, and despised" instruments employed by God ( ); "glorying in the Lord," not in man's wisdom ( ). Compare , "We." when I came — ( , &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, ), and Epimenides ( ), and Menander ( ). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity ( ), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON ]. testimony of God —"the testimony of Christ " ( ); therefore Christ is God.

1 Corinthians 2:1

1. And I—"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (1Co 1:27, 28); "glorying in the Lord," not in man's wisdom (1Co 1:31). Compare 1Co 1:23, "We."

when I came— (Ac 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Ac 17:28), and Epimenides (Tit 1:12), and Menander (1Co 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Lu 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON].

testimony of God—"the testimony of Christ" (1Co 1:6); therefore Christ is God.

1 Corinthians 2:4

4. my speech—in private.

preaching—in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.

enticing—rather, "persuasive."

man's wisdom—man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.

in demonstration of . . . Spirit, &c.—Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Ac 6:10; Heb 4:12; compare also Ro 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

1 Thessalonians 1:5

5. our gospel—namely, the Gospel which we preached.

came—Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (1Th 1:4).

in power—in the efficacy of the Holy Spirit clothing us with power (see end of verse; Ac 1:8; 4:33; 6:5, 8) in preaching the Gospel, and making it in you the power of God unto salvation (Ro 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (Heb 6:11), resting on faith (Heb 10:22). So faith, love, and hope (1Th 1:3).

as ye know—answering to the "knowing," that is, as WE know (1Th 1:4) your character as the elect of God, so YE know ours as preachers.

for your sake—The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be . . . how mighty in preaching the word . . . for your sakes . . . thereby proving that He had chosen (1Th 1:4) you for His own" [ALFORD]. I think, from 1Th 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare 1Co 9:19-23).