1Cor 2:5-7 | Barnes | STEP | 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, ( ) 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, . 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"

1 Corinthians 2:5-7

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" Verse 6. Howbeit. But, δε. This commences the second head or argument in this chapter, in which Paul shows that if human wisdom is wanting in his preaching, it is not devoid of true, and solid, and even Divine wisdom.--Bloomfield.

We speak wisdom. We do not admit that we utter foolishness. We have spoken of the foolishness of preaching, 1Cor 1:21; and of the estimate in which it was held by the world, 1Cor 1:22-28; and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. We have been uttering that which is truly wise, but which is seen and understood to be such only by those who are had explained and defended--the plan of salvation by the cross of Christ.

Among them that are perfect. εντοιςτελειοις. This word "perfect" is here evidently applied to Christians, as it is in Php 3:15: "Let us, therefore, as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry; but that they were qualified to understand the gospel, in contradistinction from the gross, the sensual, and the carnally-minded, who rejected it as foolishness. There is, perhaps, here an allusion to the heathen mysteries, where those who had been fully initiated were said to be perfect--fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of the Christian religion will be qualified to see its beauty and its wisdom. The gross and sensual do not see it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency.

Not the wisdom of this world. Not that which this world has originated or loved.

Nor of the princes of this world. Perhaps intending chiefly here the rulers of the Jews. See 1Cor 2:8. They neither devised it, nor loved it, nor saw its wisdom, 1Cor 2:8. That come to nought. That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendour, come to nothing in the grave. Comp. Isa 14. All the plans of human wisdom shall fail; and this which is originated by God only shall stand.

(*) "Howbeit" "However" (c) "among them" Php 3:15 (*) "that" "who" (a) "nought" Ps 33:10 Verse 7. But we speak. We who have preached the gospel.

The wisdom of God. We teach or proclaim the wise plan of God for the salvation of men; we make known the Divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of men.

In a mystery, even the hidden wisdom. ενμυστηριωτηναποκεκρυμμενην. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made-- "We proclaim the Divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible; but he refers to the fact that this wisdom had been hidden in a mystery from men until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the Divine wisdom which had been concealed from the minds of men. The word mystery with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures. Mt 13:11. Comp. Campbell on the gospels, Diss. ix. part i. The word properly denotes that which is concealed or hidden; that which has not yet been known; and is applied to those truths which, until the revelation of Jesus Christ, were concealed from men, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which and unknown to the world. The word stand opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word mystery, however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult; to that which is enigmatical and obscure, 1Cor 14:2, 1Timm 3:16. It is applied also to the secret designs and purposes of God, Rev 10.7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere, Rom 11:25, 16:25, Eph 1:9, 3:9, 6:19. 19. Here it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible; but that, in fact, whatever was the cause, they were concealed from them. Paul says, 1Cor 2:8, that had they known his wisdom, they would not have crucified him--which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible, 1Cor 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of men by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of men utterly unknown.", Bloomfield.

Which God ordained. Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye for ever fixed. This passage proves that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things.

Unto our glory. In order that we might be honoured or glorified. This may refer either to the honour which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or, more probably, to that "eternal weight of glory" which remains for them in heaven, 2Cor 4:17. One design of that plan was to raise the redeemed to "glory, and honour, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it he was willing to give his own Son to die on a cross.

(+) "mystery" "Which is unknown" (b) "hidden wisdom" Eph 3:5,9