1. Korinther 2:4 Kommentar

The apostle proceeds with his argument in this chapter, and, I. Reminds the Corinthians of the plain manner wherein he delivered the gospel to them (Co1 2:1-5). But yet, II. Shows them that he had communicated to them a treasure of the truest and highest wisdom, such as exceeded all the attainments of learned men, such as could never have entered into the heart of man if it had not been revealed, nor can be received and improved to salvation but by the light and influence of that Spirit who revealed it (Co1 2:6 to the end).

INTRODUCTION TO 1 CORINTHIANS 2 The apostle, in this chapter, pursues the same argument as before, that the Gospel needed not the wisdom and art of men: this he illustrates by his own example; and then he extols the Gospel above all the wisdom of men; and observes how it comes to be made known to men, even by the Spirit of God: hence it follows, that it is to be taught in his words, and not in the words of men; and that it can be only known and judged of by the spiritual, and not by the natural man. He instances in himself, and in his own ministry, when at Corinth, where he preached the Gospel in a plain and simple manner, without using the ornaments of speech, and human wisdom, Co1 2:1 his reason was, because he had determined with himself to preach not himself, but a crucified Christ, Co1 2:2. His manner of behaviour is more largely declared, Co1 2:3 that he was so far from being elated with his human literature, and priding himself with that, and making use of it in an ostentatious way, that he was attended with much weakness, fear, and trembling; and his discourses were not adorned with the flowers of rhetoric, but were delivered with the power, evidence, and demonstration of the Spirit, Co1 2:4. And his end and view in this method of preaching were, that the faith of his hearers should not be ascribed to human wisdom, but to a divine power, Co1 2:5 but lest the Gospel should be thought meanly and contemptibly of, because of the plain dress in which it appeared, the apostle affirms it to be the highest wisdom, as those who had the most perfect knowledge of it could attest; a wisdom superior to the wisdom of this world, or of its princes, since that comes to nothing, Co1 2:6 the excellency of which he expresses by various epithets, as the wisdom of God, mysterious wisdom, hidden wisdom, ancient wisdom, ordained before the world began, for the glory of the saints, Co1 2:7 a wisdom unknown to the princes of the world, who otherwise would not have been concerned in the crucifixion of Christ, Co1 2:8 and that this far exceeds the capacity of men, and could never have been found out by them, he proves, Co1 2:9 by a testimony out of Isa 64:4 and then proceeds to show how it comes to be known by any of the sons of men, that it is by the revelation of the Spirit of God, Co1 2:10 which is illustrated by the nature of the spirit of man within him, which only knows the things of a man; so in like manner only the Spirit of God knows the things of God, and can make them known to others, Co1 2:11. And in this way he observes, that he and others became acquainted with these things; namely, by receiving not the spirit of the world, which at most could only have taught them the wisdom of the world, but the Spirit of God, whereby they knew their interest in the blessings of free grace, published in the Gospel, Co1 2:12. And seeing the Gospel is made known by the Spirit of God, it should be delivered, not in the words of man's wisdom, but in the words of the Holy Spirit, as the apostle affirms he and other ministers did deliver it, returning to his former argument, Co1 2:13. And also it follows from hence, that the things of the Gospel, which the Spirit reveals, cannot be known and received by the natural man, who has no discerning of them, and so no value for them, Co1 2:14 and can only be discerned, judged, and approved of by spiritual men, Co1 2:15 and who are not to be judged by natural and carnal men, because they have not the mind of Christ, and so cannot instruct them; but spiritual men have it, such as the apostle and others, Co1 2:16.

And my speech, and my preaching,.... As he determined, so he acted. As the subject matter of his ministry was not any of the liberal arts and sciences, or the philosophy and dry morality of the Gentiles, but salvation by a crucified Christ; so his style, his diction, his language used in preaching, was not with enticing words of man's wisdom; with technical words, words of art, contrived by human wisdom to captivate the affections; and with bare probable arguments only, a show of reason to persuade the mind to an assent, when nothing solid and substantial is advanced, only a run of words artfully put together, without any strength of argument in them; a method used by the false teachers, and which the apostle here strikes at, and tacitly condemns: but in demonstration of the Spirit, and of power; partly by making use of solid proofs out of the writings of the Old Testament, indited by the Spirit of God, and which amounted to a demonstration of the truths he delivered; and partly by signs, and wonders, and miracles, and gifts of the Holy Ghost, those extraordinary instances of divine power, which greatly confirmed the doctrines he preached: and besides all these, the Spirit of God wonderfully assisted him in his work, both as to words and matter; directing him, what to say, and in what form, in words, not which human wisdom taught, but which the Holy Ghost taught; and accompanying his ministry with his power, to the conversion, comfort, edification, and salvation of many.

If our Scriptures had persuaded people to believe because they had been written with rhetorical art or philosophical skill, there is no doubt that our faith would be said to depend on the art of words and on human wisdom rather than on the power of God.

"And my speech and my preaching was not in persuasive words of wisdom:" that is, had not the wisdom from without. Now if the doctrine preached had nothing subtle, and they that were called were unlearned, and he that preached was of the same description, and thereto was added persecution, and trembling and fear; tell me, how did they overcome without Divine power? And this is why, having said, "My speech and my preaching was not in persuasive words of wisdom," he added, "but in demonstration of the Spirit and of power." Dost thou perceive how "the foolishness of God is wiser than men, and the weakness stronger?" They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it? But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply "of power," but first, "of the Spirit," and then, "of power:" signifying that the things done were spiritual. It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens.

My preaching, he says, was not adorned with outward persuasiveness and eloquence, but consisted "in demonstration of the Spirit," that is, it had as its proof the Holy Spirit Himself. This means either that the apostle, through his grace-filled ministry of the Word, instilled faith in his listeners in some extraordinary manner, or that he performed signs and wonders; for he adds: "and of power," that is, of signs. Indeed, to see the dead rising was a powerful proof of the truth of the faith. But since demons also produce signs through delusion, the apostle added the word "power," having said "Spirit" first, showing by this that his signs depended on the Holy Spirit. However, the word "power" can also be understood differently, for having said he came not in "wisdom" but in "weakness," the words "in demonstration of the Spirit" he relates to wisdom, and the word "power" he contrasts with weakness, as if saying: although I endured persecutions and was beaten with scourges, I proved to be even stronger, and this serves as the greatest proof for the word.

Then when he says, and my speech, he shows that he made no pretence at loftiness of speech among them. In regard to this he does three things. First, he disavows any unbecoming method of preaching when he says: and my speech, whenever I instructed anyone separately and in private: "Let no evil talk come out of your mouths, but only such as is good for edifying" (Eph 4:29), and my message, whenever I spoke in public, was not in the persuasive words of human wisdom, i.e., rhetoric, which forms phrases to persuade. Hence, just as he had said earlier that it was not his intention to make his preaching rest on philosophical reasoning, so now he says that it was not his intention to make it rest on persuasions of rhetoric: "You will see no more the insolent people, the people of an obscure speech which you cannot comprehend" (Is 33:19). Secondly, he discloses the correct method, which he employed in preaching when he says: But my speech was in demonstrating the Spirit and power. This can be interpreted in two ways: in one way that the Holy Spirit was given to those who believed his preaching in the sense of Ac (10:44): "While Peter was yet speaking these words, the Holy Spirit fell on all of them that heard the word." Similarly, He also confirmed his preaching by showing power, i.e., by working miracles: "Confirming the word with signs that followed" (Mk 16:20). In another way it can be taken to mean that the Spirit spoke through him: "The Spirit of the Lord speaks by me" (2 Sam 23:2); "Since we have the same spirit of faith, we too believe" (2 Cor 4:13). He also confirms his preaching by showing forth many powerful works in his manner of life: "You are witnesses, and God also, how holy and righteous and blameless was our behavior to you believers" (1 Th 2:10).

The apostle makes an apology for his manner of preaching, Co1 2:1. And gives the reason why he adopted that manner, Co1 2:2-5. He shows that this preaching, notwithstanding it was not with excellence of human speech or wisdom, yet was the mysterious wisdom of God, which the princes of this world did not know, and which the Spirit of God alone could reveal, Co1 2:6-10. It is the Spirit of God only that can reveal the things of God, Co1 2:11. The apostles of Christ know the things of God by the Spirit of God, and teach them, not in the words of man's wisdom, but in the words of that Spirit, Co1 2:12, Co1 2:13. The natural man cannot discern the things of the Spirit, Co1 2:14. But the spiritual man can discern and teach them, because he has the mind of Christ, Co1 2:15, Co1 2:16.

And my speech - Ὁ λογος μου, My doctrine; the matter of my preaching. And my preaching - Το κηρυγμα μου, My proclamation, my manner of recommending the grand but simple truths of the Gospel. Was not with enticing words of man's wisdom - Ενπειθοις ανθρωπινης σοφιας λογοις, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame. But in demonstration of the Spirit - Αποδειξει, In the manifestation; or, as two ancient MSS. have it, αποκαλυψει, in the revelation of the Spirit. The doctrine that he preached was revealed by the Spirit: that it was a revelation of the Spirit, the holiness, purity, and usefulness of the doctrine rendered manifest: and the overthrow of idolatry, and the conversion of souls, by the power and energy of the preaching, were the demonstration that all was Divine. The greater part of the best MSS., versions, and fathers, leave out the adjective ανθρωπινης, man's, before σοφιας, wisdom: it is possible that the word may be a gloss, but it is necessarily implied in the clause. Not with the persuasive discourses, or doctrines of wisdom; i.e. of human philosophy.

PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 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, Act 17:28), and Epimenides (Tit 1:12), and Menander (Co1 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 (Luk 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" (Co1 1:6); therefore Christ is God.

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, Mat 7:29; Act 6:10; Heb 4:12; compare also Rom 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.