1 Coríntios 2

1 Coríntios 2

Henry summarizes 1 Cor 2:1-5 - 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 (v. 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 (v. 6 to the end). Hodge summarizes this chapter - Paul continues his defence of his way of preaching. He shows (in verses 1–5) that he acted on the principles set out in the preceding paragraph (1 Cor 1:18-25, 31). He shows that the Gospel is the true wisdom (1 Cor 2:6–9). The source of this knowledge, as externally revealed and as spiritually understood, is the Holy Spirit (1 Cor 2:10–16). the effectiveness of the preacher and the preaching lies in one’s dependence on God’s power. However, if this is to be realized we must fulfill two objectives: (1) The content of our message must be Christ, and (2) the delivery of our message must be God’s power. In other words, God is looking for “cross-eyed” preachers ! In 1 Corinthians 1:18-25, 1:26-31, Paul has demonstrated that God deliberately chooses foolish and weak methods and messengers to shame those who are wise and strong and in 1 Cor 2:1-5, Paul uses himself as a prime example of foolishness and weakness. And when I came to you, brethren - "Literally and I" which links this chapter with chapter 1, so that in essence chapter 2 becomes Paul's "illustration" of proper boasting and right wisdom, God's superior "philosophy" not man's inferior philosophy. Three times in the previous chapter Paul described preaching, and now he presents himself as a prime illustration of a preaching without cleverness, the foolishness of Christ crucified. 1 Cor 1:17 = "preach the Gospel not in cleverness of speech." 1 Cor 1:21 = "foolishness of the message preached." 1 Cor 1:23 = "We preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness, One might ask to which coming to them does Paul refer? If you look at the Table Summarizing Paul's Ongoing Relationship with the Corinthians, you note Paul wrote 4 letters and made 3 visits. In context this coming clearly refers to Paul's initial visit described in detail in Acts 18:1-17+ (v1 = "After these things he left Athens and went to Corinth." circa 51 AD), during which God used him to establish the local assembly in Corinth. As in chapter 1 Paul again refers to the Corinthians as his brethren, emphasizing that in spite of their divisions, they belonged to the same spiritual family, the family of God. Glenn Spencer on when I came - This is the purpose of the ministry. To go to people with the gospel of Jesus Christ. Paul had gone to Corinth while he was on his second missionary journey (Acts 18:1). He didn’t go to make a name for himself. He didn’t go to build an empire. He didn’t go to match wits with the intellectual elite. Instead he went there broke, working on the side as a tentmaker while investing himself in the ministry of reaching people for Christ. His efforts were blessed by the Almighty and a local Church began in Corinth. Paul’s primary purpose was the gospel. Brethren (80) adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively can refer to a brother in the spiritual sense. Adelphos (translated brother or brethren) is used frequently in the Corinthian letters - 52x in 48 verses - 1 Co. 1:1; 1 Co. 1:10; 1 Co. 1:11; 1 Co. 1:26; 1 Co. 2:1; 1 Co. 3:1; 1 Co. 4:6; 1 Co. 5:11; 1 Co. 6:5; 1 Co. 6:6; 1 Co. 6:8; 1 Co. 7:12; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 7:24; 1 Co. 7:29; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 8:13; 1 Co. 9:5; 1 Co. 10:1; 1 Co. 11:33; 1 Co. 12:1; 1 Co. 14:6; 1 Co. 14:20; 1 Co. 14:26; 1 Co. 14:39; 1 Co. 15:1; 1 Co. 15:6; 1 Co. 15:31; 1 Co. 15:50; 1 Co. 15:58; 1 Co. 16:11; 1 Co. 16:12; 1 Co. 16:15; 1 Co. 16:20; 2 Co. 1:1; 2 Co. 1:8; 2 Co. 2:13; 2 Co. 8:1; 2 Co. 8:18; 2 Co. 8:22; 2 Co. 8:23; 2 Co. 9:3; 2 Co. 9:5; 2 Co. 11:9; 2 Co. 12:18; 2 Co. 13:11; Related Resource: See Table Summarizing Paul's Ongoing Relationship with the Corinthians - 4 letters, 3 visits I did not come with superiority (huperoche) of speech (logos) (lofty words of eloquence, brilliance of speech, excellence of rhetorical display) - (Wuest) - "not having my message dominated by a transcendent rhetorical display." Paul begins by reminding his readers of how he did not preach. Paul was undoubtedly brilliant and could have easily come to Corinth and impress the people with his superiority of speech, Instead he came as a humble "tent maker" (Acts 18:3)! Paul did not present the Gospel as a pedantic philosopher or a slick salesman, but as a witness to simple Truth of the Gospel. As testimony to this truth, Paul's enemies used his "non-superior" speech against him declaring “his personal presence is unimpressive and his speech contemptible (exoutheneo - despised, to be scorned).” (2 Cor 10:10)! The ancient word emphasized oratory in education and the importance of a skilled speaker. Hodge - As speech and wisdom are distinguished here, the former probably refers to the manner or form, and the latter to the matter of his preaching. It was neither as a rhetorician nor as a philosopher that Paul appeared among them. Superiority (5247) is huperoche (used only here and 1 Ti 2:2 = "all who are in authority") and is derived from huper (over) and echo (hold) which literally denotes that which overhangs (a projection) and thus it was a word used to describe the peak of a mountain, the top of a beam, an excess of money, a rank that exceeds another, and in Scripture figuratively to mean superiority or authority. Superiority thus refers to flowery speech that is designed to catch the ear. (Compare the other preaching approach to be avoided - "persuasive" in 1 Cor 2:4) No man can give at once the impression that he himself is clever and that Jesus Christ is mighty to save. -- James Denney THOUGHT - A preacher can opt to impress people with his cleverness or he can impress them with Jesus, but one cannot do both! This same principle would apply to teaching the Word of Christ. And lest you think "I'm not a preacher" read Paul's words in Ro 10:14+ "How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?" Our pulpit may be the backyard fence or the local diner, but we are all called to preach Jesus to a dying world, for He is the ONLY ANSWER to their GREATEST NEED! Many of the "pulpits" that "lay" folks have access to will allow them to encounter lost souls who would never cross the threshold of a church. So let me repeat Paul's question "how will they hear without a preacher?" Have you preached Christ and Him crucified to anyone recently? Preaching is not just for pastors! Alan Redpath - The moment we accept forgiveness through the blood of the Lord Jesus we are obligated by bearing His name to stand for righteousness, purity, and holiness. Our business in life is to seek to win somebody else for Jesus; the redemptive ministry of the love of God should be expressed through our lives in service to others. That is the mark of the real thing. How desperately we all need power to stand for righteousness, power to speak for the Lord Jesus, power to live for Him day by day. (The Road to Heaven) Krell - Preaching doesn’t require a large crowd and auditorium. You can preach wherever God has placed you to serve Him. The only question is, “Will you answer His call and proclaim His testimony?” God is looking for “cross-eyed” preachers. Carson on superiority of speech - “What Paul avoided was artificial communication that won plaudits for the speaker but distracted from the message. Lazy preachers have no right to appeal to 1 Corinthians 2:1–5 to justify indolence in the study and careless delivery in the pulpit. These verses do not prohibit diligent preparation, passion, clear articulation, and persuasive presentation. Rather, they warn against any method that leads people to say, ‘What a marvelous preacher!’ rather than, ‘What a marvelous Savior!’” (The Cross & Christian Ministry: Leadership Lessons from 1 Corinthians Grand Rapids: Baker, 2004), 35.) J. H. Jowett said of D. L. Moody: "Moody’s excellency was in an earthen vessel, and many doctors of divinity have wondered at the strange association. There were thousands of speakers more eloquent than Moody, but the treasure was not there in overwhelming glory." Speech (3056)(logos from légō = to speak with words) means something said and describes a communication whereby the mind (the thought in one's mind) finds expression in one's words. This is the meaning in classic Greek = “the word or outward form by which the inward thought is expressed and made known.” Logos was not used in classical Greek to describe a word in the grammatical sense as the mere name of a thing, but rather the thing referred to, the material, not the formal part. In other words logos had the double meaning of thought (thus it gives us our English logic and logical) and speech. Logos in letters to Corinth - 1 Co. 1:5; 1 Co. 1:17; 1 Co. 1:18; 1 Co. 2:1; 1 Co. 2:4; 1 Co. 2:13; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 12:8; 1 Co. 14:9; 1 Co. 14:19; 1 Co. 14:36; 1 Co. 15:2; 1 Co. 15:54; 2 Co. 1:18; 2 Co. 2:17; 2 Co. 4:2; 2 Co. 5:19; 2 Co. 6:7; 2 Co. 8:7; 2 Co. 10:10; 2 Co. 10:11; 2 Co. 11:6 Or of wisdom (or by philosophical subtlety, impressive wisdom) - Wisdom is a key word in Chapter 2 (1 Cor 2:1, 4, 5, 6, 7, 13) In 1 Cor 1:17 Paul warned against making the Cross of Christ void by using cleverness (literally wisdom - sophia) of speech. In this verse Paul is referring to human wisdom, not divine wisdom which he does speak (1 Cor 2:6), God's wisdom in a mystery, the hidden wisdom (1 Cor 2:7). One writer says speech and wisdom in this context "are close together in meaning; eloquence is rational talk and wisdom is wordy cleverness." (Barrett) Wisdom (4678)(sophia compare saphes = clear) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. In Corinthians Paul contrasts God's wisdom with man's wisdom. Godly wisdom refers to being able to take what God has revealed to your heart through His Word and applying it in given situations in a practical way. In contrast the learning and philosophy ("love of wisdom") current among Greeks and Romans in the apostolic age (and in our modern age) tended to draw men's minds (and hearts) away from divine wisdom and thus is often viewed negatively by Paul (cf (1 Cor 2:1, 4, 5, 13). Note that SOPHIA is a KEY WORD in 1 Corinthians 1 (8 times) and in 1 Corinthians 2 (7 times)! Sophia in Corinthians - 1 Co. 1:17; 1 Co. 1:19; 1 Co. 1:20; 1 Co. 1:21; 1 Co. 1:22; 1 Co. 1:24; 1 Co. 1:30; 1 Co. 2:1; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 2:6; 1 Co. 2:7; 1 Co. 2:13; 1 Co. 3:19; 1 Co. 12:8; 2 Co. 1:12 Philosophy is a blind man in a pitch black room trying to find a black cat. Related Resources: How has Greek philosophy influenced Christianity? | GotQuestions.org Should a Christian study philosophy? | GotQuestions.org What is godly wisdom? | GotQuestions.org What is wisdom? What is the difference between wisdom and knowledge? | GotQuestions.org Why is wisdom referred to as a she in Proverbs? | GotQuestions.org How can I tap into the wisdom of God? | GotQuestions.org How can I get wisdom from God? | GotQuestions.org How is the fear of the Lord the beginning of wisdom? | GotQuestions.org Proclaiming to you the testimony of God - Paul came to Corinth proclaiming (kataggello) openly and with wide distribution (cf kattaggello in Ro 1:8), doing so as his habitual practice (present tense) and with a sense of solemnity. While proclaiming Christ crucified, without reliance upon human eloquence or wisdom, this does not mean he did not employ any kind of speech or wisdom. It is just that these human elements were not prominent in his evangelism. This was Paul's practice from the very beginning of his ministry (following use kataggello describing Paul - Acts 13:5, 38+. Acts 15:36+, Acts 16:17+, Acts 17:13, 23+, Col 1:28+). In context the testimony of God refers to the Gospel. Krell - In Paul’s day, Greek orators followed certain well-established conventions when they entered a city. Great crowds flocked to hear them because they spoke in the style of traditional Greek rhetoric—with extensive quotations, with literary allusions, and with a refined style that made them seem brilliant, witty, charming, and entertaining. They combined the suave demeanor of Stone Phillips with the clever wit of David Letterman. Yet Paul utterly rejected this approach to preaching, although he could have done it himself. As a well-educated rabbi, he knew Greek, Hebrew, Aramaic, and Latin. Trained at the feet of Gamaliel, he could hold his own in any argument. If Paul wanted to show off his intellect, he certainly knew how to do it. But he rejected that approach. Instead, he proclaimed “the testimony of God.” The word “testimony” is a legal word that refers to something one presents in a court of law. Paul was conscious that God is a Judge. He was speaking in the presence of a Judge and he was presenting His witness (2 Ti 4:1+). He knew what the truth was and was announcing it boldly. Paul was not preaching his testimony about God; he was preaching God’s testimony about God (“the testimony”). His message came from God, not himself. For many today “proclaiming” is a bad word. They say, “Don’t preach to me!” Many preachers, afraid of being thought arrogant, avoid talking about preaching. They prefer to think of what they do as “sharing.” However, if I only make suggestions or throw out a few ideas and opinions, I would be guilty of arrogance. My opinions are no better than yours. But I am not declaring to you my words; I am declaring to you God’s very words (see 1 Pet 4:11a). Therefore, I can preach to you with authority. Hodge - As God had determined to save people not by human wisdom but by the Gospel, Paul, when he appeared in Corinth, came neither as an orator nor as a philosopher, but simply as a witness (of the testimony of God). Testimony synonymous with the Gospel in several other Scriptures - 2 Cor 2:1 = "testimony of God", 1 Cor 1:6 = " testimony concerning Christ," 2 Ti 1:8 = "the testimony of our Lord", 1 Ti 2:6 = "the testimony given at the proper time" (in context more specifically this refers the atoning work of Christ, which is a critical component of the Gospel); see also Mt 24:14 ("Gospel of the kingdom" - "a testimony") and Acts 4:33 (resurrection is a critical component of the Gospel) Proclaiming (2605)(kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". Vincent = "to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending." It means to announce, with focus upon the extent to which the announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages. Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively." Secular uses of kataggello - "In the secular sphere the term is used for official reports, while in the religious area it announces games and proclaims festivals. Plato has it for philosophical proclamation. Used 3x in the letters to Corinth - 1 Co. 2:1; 1 Co. 9:14; 1 Co. 11:26 Testimony (3142)(marturion/martyrion source of English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known. Marturion is an objective act, circumstance or statement that provides evidence or certifies the truthfulness of something. The content of what is witnessed or said. (See also marturia/martyria) Testimony (marturion) means just that—a testimony or witness. A person can only testify to what he himself has seen or heard or experienced. A witness in a courtroom is to report only what he knows objectively, factually, and personally. He is not to speculate, guess, or deduce. "The word originally referred to one who was a legal witness but came to refer to one whose testimony for Jesus ends in death." 20x in NT - Matt. 8:4; Matt. 10:18; Matt. 24:14; Mk. 1:44; Mk. 6:11; Mk. 13:9; Lk. 5:14; Lk. 9:5; Lk. 21:13; Acts 4:33; Acts 7:44; 1 Co. 1:6; 1 Co. 2:1; 2 Co. 1:12; 2 Thess. 1:10; 1 Tim. 2:6; 2 Tim. 1:8; Heb. 3:5; Jas. 5:3; Rev. 15:5 TECHNICAL NOTE on testimony - A few important manuscripts (î(46vid )a* A C pc as well as some versions and fathers) read musterion ("mystery" - Col 2:2 Christ crucified is the mystery of God, previously hidden Col 1:26) instead of (marturion, "testimony"). But the latter has wider ms support (a(2 )B D F G Y 33 1739 1881 Û and some versions), though not quite as impressive. martu,rion may have been changed by scribes in anticipation of Paul's words in 2:7, or conversely, musth,rion may have been changed to conform to 1:6. Transcriptionally, since "the mystery of God/Christ" is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while "testimony of Christ" occurs in Paul only once (1 Cor 1:6, though "testimony of the Lord" appears in 2 Tim 1:8), and "testimony of God" never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to martu,rion.