1Cor 2:1-5 | Barnes | STEP | 1st Corinthians Chapter II THE design of this chapter is the same as the concluding part of , to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms, (1.) , by a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet, (2.) lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter, , that it contained true wisdom; that it was a profound scheme--rejected, indeed, by the men of the world, but see to be wise by those who were made acquainted with its real nature and value, . The first division of the chapter is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves, (1.) by the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, . (2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, . (3.) In fact, he had not evinced that, but the contrary, . (4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have been manifestly the work of God, . Verse 1. And I, brethren . Keeping up the tender and affectionate style of address. When I came to you . When I came at first to preach the gospel at Corinth, , etc. Came not with excellency of speech . Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. ) and it is certain he never made them an object of intense study and solicitude. Comp. . Or of wisdom . Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece. The testimony of God . The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In , the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God, or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several MSS., instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill . The Syriac version has also mystery . (a) "came not"

1 Corinthians 2:1-5

1st Corinthians Chapter II

THE design of this chapter is the same as the concluding part of 1Cor 1:17-31, to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms,

(1.) 1Cor 2:1-5, by a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet,

(2.) lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter, 1Cor 2:6-16, that it contained true wisdom; that it was a profound scheme--rejected, indeed, by the men of the world, but see to be wise by those who were made acquainted with its real nature and value, 1Cor 2:5-16.

The first division of the chapter 1Cor 2:1-5 is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves,

(1.) by the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, 1Cor 2:1.

(2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, 1Cor 1:2.

(3.) In fact, he had not evinced that, but the contrary, 1Cor 2:3,4.

(4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have been manifestly the work of God, 1Cor 2:5.

Verse 1. And I, brethren. Keeping up the tender and affectionate style of address.

When I came to you. When I came at first to preach the gospel at Corinth, Acts 18:1, etc.

Came not with excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. 2Cor 10:10) and it is certain he never made them an object of intense study and solicitude. Comp. 1Cor 2:4,13.

Or of wisdom. Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece.

The testimony of God. The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In 1Cor 1:6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God, or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several MSS., instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also mystery.

(a) "came not" 1Cor 2:4,13 Verse 2. For I determined. I made a resolution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was my deliberate purpose. It is to be recollected that Paul made this resolution, knowing the peculiar fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and con- tempt. Yet he formed and adhered to this resolution, though it might expose him to contempt, and though they might reject and despise his message.

Not to know. The word know here ειδεναι is used probably in the sense of attend to, be engaged in, or regard. I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws; but to attend to this only--making known the cross of Christ. The word ειδω (to know) is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object on which he there sought that knowledge should be diffused. Doddridge renders it, "appear to know."

Any thing among you. Anything while I was with you; or, anything that may exist among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is, probably, the correct interpretation.

Save Jesus Christ. Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you.

And him crucified. Or, "even (και) him that was crucified." He resolved not only to make the Messiah the grand object of his knowledge and attention there, but EVEN a crucified Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was in fact the Messiah. 1Cor 1:23. We may remark here,

(1.) that this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of men; it is not to be a good farmer or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician; but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.

(2.) He is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the gay may deride it, yet this is to be the grand object of interest to him; and at no time, and in no society, is he to be ashamed of it.

(3.) It matters not what are the amusements of society around him; what fields of science, of gain, or ambition, are open before him; the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art and of taste, it is that he may more successfully show to those who cultivate them the superior beauty and excellency of the cross. If he studies the plans and the employments of men, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. (4.) The preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the Divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. "Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.

(*) "know" "make known" (b) "save Jesus Christ" Gal 6:14 Verse 3. And I was with you. Paul continued there at least a year and six months, Acts 18:2

In weakness. In conscious feebleness; diffident of my own powers, and not trusting to my own strength.

And in fear, and in much trembling. Paul was sensible that he had many enemies to encounter, Acts 18:6; and he was sensible of his own natural disadvantages as a public speaker, 2Cor 10:10. He knew, too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city," Acts 18:9,10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him. And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labours, that God sends down his Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength. Verse 4. And my speech. The word speech here--if it is to be distinguished from preaching--refers, perhaps, to his more private reasonings; his preaching, to his public discourses.

Not with enticing words. Not with persuasive reasonings πειθοιςλογοις of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm, and which the Greeks so much esteemed.

But in demonstration. In the showing, αποδειξει or in the testimony or evidence which the spirit produced. The meaning is, that the spirit furnished the evidence of the Divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished, was, undoubtedly, the miracles which were wrought, the gift of tongues, and the remarkable conversions which attended the gospel. The word Spirit here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the Divine origin and nature of the gospel. This had been by the gift of tongues, 1Cor 2:5-7, comp. 1Cor 14, and by the effects of his agency in renewing and sanctifying the heart.

And of power. That is, of the power of God, 1Cor 1:5; the Divine power and efficacy which attended the preaching of the gospel there. Comp. 1Thes 1:5. The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen,

(1.) in the conversion of sinners to God, of all classes, ages, and conditions, when all human means of reforming them was vain.

(2.) In its giving them peace, joy, and happiness; and in its transforming their lives.

(3.) In making them different men--in making the drunkard, sober; the thief, honest; the licentious, pure; the profane, reverent; the indolent, industrious; the harsh and unkind, gentle and kind; and the wretched, happy.

(4.) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere. And in regard to this evidence to which the apostle appeals, we may observe,

(1,) that [it] is a kind of evidence which any one may examine, and which no one can deny. It does not need laboured, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.

(2.) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is nowhere more manifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.

(3.) The gospel has thus evinced from age to age that it is from God. Every converted sinner furnishes such a demonstration, and every instance where it produces peace, hope, joy, shows that it is from heaven.

(1) "enticing words" "persuasible" (a) "man's wisdom" 2Pet 1:16 (b) "demonstration" 1Thes 1:5 Verse 5. That your faith. That is, that your belief of the Divine origin of the Christian religion.

Should not stand. Greek, "should not be;" that is, should not rest upon this, or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest on human wisdom.

In the power of God. In the evidence of Divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible, that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul, and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. Man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels; although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was, and that all this has been accomplished by the religion of the cross. The blind man that was made to see by the Saviour, (Jn 9) might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists; but of one thing he certainly could not doubt, that whereas he was blind, he then saw, Jn 9:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts, and no power to meet the objections and cavils of those who might choose to embarrass him. So men may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs--just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.

(2) "stand" "be"