1 Coríntios 2
William Barclay · Citado em PreceptAustin
1 Coríntios 2
Barclay - The things we speak we do not speak in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things to spiritual people. NET 1 Corinthians 2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. NLT 1 Corinthians 2:13 When we tell you these things, we do not use words that come from human wisdom. Instead, we speak words given to us by the Spirit, using the Spirit's words to explain spiritual truths. ESV 1 Corinthians 2:13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. NIV 1 Corinthians 2:13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words. GNT 1 Corinthians 2:13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις ἀλλ᾽ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες. KJV 1 Corinthians 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. YLT 1 Corinthians 2:13 which things also we speak, not in words taught by human wisdom, but in those taught by the Holy Spirit, with spiritual things spiritual things comparing, ASV 1 Corinthians 2:13 Which things also we speak, not in words which man's wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words. CSB 1 Corinthians 2:13 We also speak these things, not in words taught by human wisdom, but in those taught by the Spirit, explaining spiritual things to spiritual people. NKJ 1 Corinthians 2:13 These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. NRS 1 Corinthians 2:13 And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual. NAB 1 Corinthians 2:13 And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms. NJB 1 Corinthians 2:13 And these are what we speak of, not in the terms learnt from human philosophy, but in terms learnt from the Spirit, fitting spiritual language to spiritual things. GWN 1 Corinthians 2:13 We don't speak about these things using teachings that are based on intellectual arguments like people do. Instead, we use the Spirit's teachings. We explain spiritual things to those who have the Spirit. not: 1Co 2:4 1:17 2Pe 1:16 but: 1Co 12:1-3 14:2 Lu 12:12 Ac 2:4 1Pe 1:12 spiritual things: 1Co 2:14 9:11 10:3-5 Eph 5:19 Col 3:16 Reciprocal:, Ecclesiastes 8:1 - as the Isaiah 11:3 - and he shall not Jeremiah 3:15 - which shall Micah 3:8 - I am Mark 13:11 - but John 14:26 - Holy Ghost Acts 26:24 - Paul Romans 1:14 - both to 1 Corinthians 1:26 - that 1 Corinthians 2:6 - not 2 Corinthians 1:12 - not 2 Corinthians 11:6 - rude 2 Peter 3:15 - according 1 John 2:27 - but 1 Corinthians 2 Resources - Multiple Sermons and Commentaries NOTE: For in depth comments click 1 Corinthians 2:13 Which things which things we also speak - This refers to the "things freely given to us by God" (1Cor 2:12). Again there is a difference of opinion regarding who the WE refers to - Paul and the apostles or believers in general. If the former than Paul is in effect describing the inspiration of Scripture. Robertson on things we also speak - This onomatopoetic verb laleō (from lala), to utter sounds. In the papyri the word calls more attention to the form of utterance while legō refers more to the substance. But laleō in the NT as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (1 Corinthians 2:10), illumination (1 Corinthians 2:12 - Ed note: Others see illumination more clearly taught in 1Cor 2:14-16), and inspiration (1 Corinthians 2:13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).
1 Coríntios 2:10-16
Barclay - But God revealed it through his Spirit, for the Spirit explores all things, even the deep things of God. NLT 1 Corinthians 2:10 But it was to us that God revealed these things by his Spirit. For his Spirit searches out everything and shows us God's deep secrets. ESV 1 Corinthians 2:10 these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. NIV 1 Corinthians 2:10 but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. GNT 1 Corinthians 2:10 ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. KJV 1 Corinthians 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. YLT 1 Corinthians 2:10 but to us did God reveal them through His Spirit, for the Spirit all things doth search, even the depths of God, ASV 1 Corinthians 2:10 But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. CSB 1 Corinthians 2:10 Now God has revealed these things to us by the Spirit, for the Spirit searches everything, even the depths of God. NKJ 1 Corinthians 2:10 But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. NRS 1 Corinthians 2:10 these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. NAB 1 Corinthians 2:10 this God has revealed to us through the Spirit.For the Spirit scrutinizes everything, even the depths of God. NJB 1 Corinthians 2:10 to us, though, God has given revelation through the Spirit, for the Spirit explores the depths of everything, even the depths of God. GWN 1 Corinthians 2:10 God has revealed those things to us by his Spirit. The Spirit searches everything, especially the deep things of God. God: 1Co 14:30 Am 3:7 Mt 11:25-27, 13:11, 16:17 Lk 2:26, 10:21 Eph 3:3,5 1Pe 1:12 Rev 1:1 by: Isa 48:16, 59:21 John 14:26, 16:13 1Jn 2:20,27 the Spirit: 1Co 2:11, 12:8-11 Ro 8:26,27 the deep: Job 12:22 Ps 92:5,6 Da 2:22 Ro 11:33-36 Reciprocal:, Job 11:7 - Canst Job 32:8 - the inspiration Isaiah 54:13 - all Isaiah 64:4 - have not Daniel 2:19 - was Daniel 12:10 - but the wise Matthew 13:44 - like 1 Corinthians 14:2 - howbeit 2 Corinthians 10:14 - we stretch not Galatians 1:11 - that Ephesians 1:9 - made Ephesians 1:17 - revelation 1 Thessalonians 4:8 - who Revelation 2:7 - let him) 1 Corinthians 2 Resources - Multiple Sermons and Commentaries SPECIAL REVELATION FROM THE SPIRIT In 1Cor 2:10-16 Paul gives special attention to the work of the Holy Spirit in revealing (and illumining) the wisdom of God (1Cor 1:21, 24, 30, 2:6-8 especially wisdom centered on Christ and "Christ crucified" = 1 Cor 1:23, 2:2). In the preceding passage 1Cor 2:9 Paul quoted from Isaiah 64:4 "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him." Paul's point in using this quotation is to support his declaration in 1 Cor 2:8 that the "rulers of this age" (= "natural" men as Paul explains in 1Cor 2:14) had no (spiritual) understanding of God's glorious work of redemption accomplished when the "Lord of glory" was crucified like a common criminal (cp Lk 23:34+ where Jesus declared "they do not know what they are doing"). The rulers entirely missed the spiritual significance of Christ's death on the Cross (cp 1 Cor 1:18+), as would all men (including Paul) had not the Spirit opened the eyes of our heart to the truth! We are all debtors to mercy alone (Play this great old hymn - A Debtor to Mercy) A debtor to mercy alone Of covenant mercy I sing I come with Your righteousness on My humble offering to bring The judgments of Your holy law With me can have nothing to do My Savior’s obedience and blood Hide all my transgressions From view Gordon Fee - If the main point of the citation in 1Cor 2:9 was to support the argument of 1Cor 2:6-8, the final line of the citation, “what God has prepared for those who love him,” prepares the way for the main concern of the entire passage, namely that God’s wisdom can be known only by God’s people because they alone have the Spirit. (The First Epistle to the Corinthians, NICNT) Adam Clarke agrees writing that the words of 1Cor 2:9 "have been applied to the state of glory in a future world; but certainly they belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires.” David
1 Coríntios 2:10-16
Barclay - For what man knows the things of the man unless the spirit of the man which is in him? So no one ever knew the things of God except the Spirit of God. NIV - For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God. NLT - No one can know what anyone else is really thinking except that person alone, and no one can know God's thoughts except God's own Spirit. Wuest Expanded Paraphrase - For who is there of men who knows the things of the (individual) man, unless it be the spirit of (that) man which is in him. Even so also the things of God no one knows, but the Spirit of God (knows the things of God). Young's Literal - for who of men hath known the things of the man, except the spirit of the man that is in him? so also the things of God no one hath known, except the Spirit of God. what: Pr 14:10, 20:5,27 Jer 17:9 even: 1Co 2:10, Ro 11:33,34 Reciprocal:, Matthew 12:25 - Jesus John 3:8 - wind 1 Thessalonians 5:21 - Prove LIKE IS KNOWN ONLY BY LIKE
1 Coríntios 2:10-16
Barclay - It is not the spirit of the world that we have received, but the Spirit which comes from God, so that we may know the things given to us by the grace of God. NLT - And God has actually given us his Spirit (not the world's spirit) so we can know the wonderful things God has freely given us. Wuest Expanded Paraphrase - But as for us, not the spirit of the world system did we receive but the Spirit who is of God in order that we might come to know the things which by God have been in grace bestowed upon us, not: 1Co 2:6, Ro 8:1,5,6 2Co 4:4 Eph 2:2 Jas 4:5 1Jn 4:4,5, 5:19 Rev 12:9 but: Ro 8:15,16 that: 1Co 3:22 John 16:14,15 Ro 8:32 1Jn 2:20,27, 5:20 Rev 22:6 Reciprocal: Numbers 11:17 - I will take Ezra 10:11 - and from the Jeremiah 3:15 - which shall Micah 3:8 - I am Zechariah 4:5 - No John 3:5 - and of John 3:27 - A man 1 Corinthians 2:14 - the things Colossians 1:27 - whom Colossians 2:2 - understanding 1 John 4:6 - We are 1 John 4:13 - General, Revelation 21:6 - freely Revelation 22:17 - freely THE THINGS OF GOD We - Note that the we is emphatic (first in the Greek sentence for emphasis) which Leon
1 Coríntios 2:10-16
Barclay - The things we speak we do not speak in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things to spiritual people. CSB We also speak these things, not in words taught by human wisdom, but in those taught by the Spirit, explaining spiritual things to spiritual people. ESV And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. NET - And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. [Or "combining spiritual things with spiritual words" (i.e., words the Spirit gives, as just described).] NLT - When we tell you this, we do not use words of human wisdom. We speak words given to us by the Spirit, using the Spirit's words to explain spiritual truths. Wuest Expanded Paraphrase - which things also we put into words, not in words taught by human philosophy but in words taught by the Spirit, fitly joining together Spirit-revealed truths with Spirit-taught words. not: 1Co 2:4, 1:17 2Pe 1:16 but: 1Co 12:1-3, 14:2 Lk 12:12 Ac 2:4 1Pe 1:12 spiritual thoughts: 1Co 2:14, 9:11, 10:3-5 Eph 5:19 Col 3:16) Reciprocal:, Ecclesiastes 8:1 - as the Isaiah 11:3 - and he shall not Jeremiah 3:15 - which shall Micah 3:8 - I am Mark 13:11 - but John 14:26 - Holy Ghost Acts 26:24 - Paul Romans 1:14 - both to 1 Corinthians 1:26 - that 1 Corinthians 2:6 - not 2 Corinthians 1:12 - not 2 Corinthians 11:6 - rude 2 Peter 3:15 - according 1 John 2:27 - but VERBAL PLENARY INSPIRATION Wayne Grudem defines plenary inspiration: The idea that all the words of Scripture are God’s words (plenary meaning “full”) and inspiration: A term referring to the fact that the words of Scripture are spoken by God. Because of the weak sense of this word in ordinary usage, this text prefers the term “God-breathed” to indicate that the words of Scripture are spoken by God." (Systematic Theology) Which things - This refers to the "things freely given to us by God" (1Cor 2:12), regarding which Alford comments "we not only know them by the teaching of the Holy Ghost, but also speak them." Robertson on things we also speak - This onomatopoetic verb laleō (from lala), to utter sounds. In the papyri the word calls more attention to the form of utterance while legō refers more to the substance. But laleō in the NT as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (1Corinthians 2:10), illumination (1 Corinthians 2:12 - Ed note: Others see illumination more clearly taught in 1Cor 2:14-16), and inspiration (1 Corinthians 2:13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).
1 Coríntios 2:10-16
Barclay - A man who has no life but physical life cannot understand the things of the Spirit of God. To him they are foolishness and he cannot understand them, because it takes the Spirit to discern them. NLT - But people who aren't Christians can't understand these truths from God's Spirit. It all sounds foolish to them because only those who have the Spirit can understand what the Spirit means.
1 Coríntios 2:10-16
Barclay - Even then it is not every man who can understand these things. Paul speaks about interpreting spiritual things to spiritual people. He distinguishes two kinds of men. (a) There are those who are pneumatikos. Pneuma is the word for Spirit; and the man who is pneumatikos is the man who is sensitive to the Spirit and whose life is guided by the Spirit. (b) There is the man who is psuchikos. Psuche in Greek is often translated soul; but that is not its real meaning. It is the principle of physical life. Everything which is alive has psuche; a dog, a cat, any animal has psuche, but it has not got pneuma. Psuche is that physical life which a man shares with every living thing; but pneuma is that which makes a man different from the rest of creation and kin to God. So in 1Cor 2:14 Paul speaks of the man who is psuchikos. He is the man who lives as if there was nothing beyond physical life and there were no needs other than material needs, whose values are all physical and material. A man like that cannot understand spiritual things. (His interests and aims do not go beyond physical life). (1 Corinthians - William Barclay's Daily Study Bible) Barclay on natural man - He is the man who lives as if there was nothing beyond physical life and there were no needs other than material needs, whose values are all physical and material. A man like that cannot understand spiritual things. Chuck Smith on natural man - That is the way you were born, the nature you inherited from Adam. The theologians have a term, "The Adamic nature". It refers to what they term the unregenerate man. This is every man who has not be born again. Jesus said to Nicodemus, "You must be born again, that which is born of the flesh is flesh, and that which is born of the Spirit is Spirit." Paul in another place refers to the natural man as the old man. (Ro 6:6) "knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin" Paul described the characteristics of the natural man in Eph 2:2-3 and Eph 4:17-19. (Chuck Smith "The Natural Man, The Spiritual Man") Accept (1209)(dechomai = middle voice of a primary verb) means to accept with a deliberate and ready reception that which is offered, receiving it kindly. For example, dechomai conveys the idea of welcoming one as a teacher, a friend, or a guest into one's house. Dechomai pictures the accepting of something or someone with an open arm, mind, and heart, even going beyond normally expected gracious hospitality (e.g., Acts 21:17). The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. The natural man does not "put out the welcome mat" (so to speak-as in Col 4:10, Heb 11:31) for the Word of God (similar to those described in 2Th 2:10-12)! It is notable that dechomai is often associated with positive receptivity to the Word of God - see Acts 7:38+, Acts 8:14+, Acts 17:11+, Eph 6:17+, 1Th 1:6, 1Th 2:13, James 1:21. We see the opposite response by the "supernatural" men (believers) in Thessalonica for "when (they) received (paralambano) the word of God which (they) heard from (Paul, Silas and Timothy - 1Th 1:1), (they accepted (dechomai) it not as the word of men, but for what it really is, the word of God, which also performs (energeo in present tense = continually) its work (Notice the "intrinsic power of the Word!) in you who believe." (1Th 2:13+). The things of the Spirit of God - What are these "things?" Paul explains that they are things which are foolishness to the natural man. Earlier Paul had said "the word of the Cross is foolishness" (1Cor 1:18), going on to describe that these "things" as "the foolishness of the message preached… Christ crucified… to the Gentiles foolishness." (1Cor 1:21, 24) Warren Wiersbe makes a related comment that "The way a Christian treats his Bible shows how he regards Jesus Christ. He is the living Word (John 1:1, 14), and the Bible is the written Word; but in essence they are the same. Both are bread (Mt. 4:4; John 6:48), light (Ps. 119:105; John 8:12), and truth (John 14:6; 17:17)." (Bible Exposition Commentary) Adrian Rogers describes the natural man - He does not have the equipment. You cannot smell music. Your nose may be working very well, but it cannot smell music. It is the spirit and not the soul that receives spiritual knowledge. With your soul you may know about God, but you cannot know God. One may know all about bread and starve to death. Knowledge is learned, but wisdom is given. Knowledge comes by looking around, but wisdom comes by looking up. Knowledge comes by study, but wisdom comes by revelation (and illumination). Knowledge comes to the soul, but wisdom comes to the spirit. Roy Zuck - Only the saved are able to welcome God's truth. When Paul stated in 1 Corinthians 2:14 that "the man without the Spirit ("psuchikos" = soulish, unsaved man") does not accept the things that come from the Spirit of God, "he did not mean that an unsaved person is totally incapable of comprehending any of the grammatical data of the Bible. Rather, Paul meant that a non-Christian does not welcome its truth! The Greek word translated "accept" (dechomai) means "welcome." If "receive" were intended, a different Greek word (lambano) would have been used. The verse does not mean that an unsaved person, who is devoid of the Holy Spirit, cannot understand mentally what the Bible is saying; instead it means that he does not welcome its message of redemption to his own heart. [Daniel F. Fuller, "Do We Need the Holy Spirit to Understand the Bible"? Eternity, January 1959, p. 22.] He rejects the message, refusing to appropriate it and act on it. By contrast, people in Berea "received (dechoma) the message with great eagerness" (Acts 17:11), and the Thessalonians "received (dechomai) the Word… with the joy of the Holy Spirit" (1Th 1:6). The statement in 1 Corinthians 2:14 that the things of the Spirit of God are "foolishness" to an unbeliever would indicate that he has some understanding of what the Bible says. Otherwise, if nothing were communicated to him, how could he judge such a communication to be foolish? He could not call something foolishness unless he had some cognitive awareness of it. (The Role of the Holy Spirit in Hermeneutics) A T
1 Coríntios 2:10-16
Barclay - But a spiritual man exercises his judgment on the value of all things, but he himself is under no man’s judgment. CSB 1 Corinthians 2:15 The spiritual person, however, can evaluate everything, yet he himself cannot be evaluated by anyone. NET 1 Corinthians 2:15 The one who is spiritual discerns all things, yet he himself is understood by no one. NIV 1 Corinthians 2:15 The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment: NJB 1 Corinthians 2:15 The spiritual person, on the other hand, can assess the value of everything, and that person's value cannot be assessed by anybody else. NLT - We who have the Spirit understand these things, but others can't understand us at all. Wuest Expanded Paraphrase - But the spiritual man investigates indeed all things, but he himself is not being probed by anyone. he who: 1Co 3:1, 14:37 Ga 6:1 Col 1:9 Appaises: 2Sa 14:17 1Ki 3:9-11 Ps 25:14 Pr 28:5 Ec 8:5 John 7:17 Eph 4:13,14 Php 1:10, 1Th 5:21 Heb 5:14 1Jn 4:1 yet: 1Co 4:5 2Sa 12:16-23 Ac 15:1-5, 16:3, Ga 2:3-5 Reciprocal:, 1 Samuel 17:29 - General, 2 Samuel 12:21 - What thing 2 Kings 18:22 - whose high places Nehemiah 6:12 - I perceived Job 34:3 - the ear Proverbs 8:9 - General, Isaiah 36:7 - is it not Matthew 16:23 - thou savourest Mark 2:16 - How Luke 7:35 - General, John 7:8 - I go not John 8:15 - judge John 11:31 - She goeth 1 Corinthians 4:3 - it is 1 Corinthians 14:24 - he is convinced Colossians 1:28 - in all 1 John 2:20 - and ye THE SPIRITUAL MAN Adrian Rogers nicely sums up the essence of this passage noting that "The spiritual man walking with divine illumination will be a mystery to those about him." But (de) - Alway pause to ponder this term of contrast, asking at least what the writer is contrasting? Clearly in context Paul is contrasting the natural man (1Cor 2:14) and the spiritual man. He who is spiritual - This is an apt description of the man who is illuminated by the Spirit of God and is able to appraise the wonderful truths of God. Adrian Rogers - "He that is spiritual discerns all things." I mean, he can look into the Word of God; he can know what God is doing, what God is up to. As
1 Coríntios 2:10-16
Barclay says "the man who is pneumatikos is the man who is sensitive to the Spirit and whose life is guided by the Spirit." KJV Bible Commentary says the spiritual man is "he who is dominated by the Spirit… The difference between the natural man (1Cor 2:14) and the spiritual man is primarily that the spiritual man has been exposed to God’s revelation, has received it, and founded his faith upon it. He can judge now both earthly and heavenly things. He can discern what is and what is not of the gospel and salvation, and whether a man truly preaches the truth of God. It is important to observe that the spiritual man does not lose his power of reasoning. Nor does Paul renounce the concepts of reason and logic. Rather, he elevates revelation above reason, and subjects the imaginations of human reason to the objective truth of God. The natural man operates in reverse. (Hindson, Edward E.; Kroll, Woodrow Michael) Spiritual (4152)(pneumatikos from pneuma = wind, spirit <> in turn from pneo = to blow) is an adjective which means pertaining to the wind and then relating to the realm of the spirit referring to the inner, invisible sphere of a human being. W E Vine says that pneumatikos "always connotes the ideas of invisibility and of power… pneumatikos refers to the purposes of God revealed in the Gospel by the Holy Spirit, 1Corinthians 2:13 , and the words in which that revelation is expressed, are 'spiritual,' 1Corinthians 2:13 , matching, or combining, spiritual things with spiritual words (or, alternatively, 'interpreting spiritual things to spiritual men.')" Vine goes on to add that "The spiritual man is one who walks by the Spirit both in the sense of Gal 5:16 and in that of Gal 5:25-note, and who himself manifests the fruit of the Spirit in his own ways… According to the Scriptures, the 'spiritual' state of soul is normal for the believer, but to this state all believers do not attain, nor when it is attained is it always maintained. Thus the Apostle, in 1Corinthians 3:1-3, suggests a contrast between this spiritual state and that of the babe in Christ, i.e., of the man who because of immaturity and inexperience has not yet reached spirituality, and that of the man who by permitting jealousy, and the strife to which jealousy always leads, has lost it. The spiritual state is reached by diligence in the Word of God and in prayer; it is maintained by obedience and self-judgment (Ed: Self-examination = 2Cor 13:5-note). Such as are led by the Spirit (Gal 5:18-note) are spiritual, but, of course, spirituality is not a fixed or absolute condition, it admits of growth; indeed growth in 'the grace and knowledge of our Lord and Savior Jesus Christ,' 2Peter 3:18-note, is evidence of true spirituality." [From Notes on Galatians, by Hogg and Vine, pp. 308-319.] (Vine's Expository Dictionary of NT Words) Alford on appraises all things - not merely all spiritual things; for the Apostle is generalizing, and showing the high position of the spiritual man, who alone can judge things by their true standard Appraises… appraised (350) is the same verb anakrino used above (see discussion there) in 1Cor 2:14 which conveys the idea of a careful exam even as one would do in legal processes. Appraised by no one ("subject to no one else's scrutiny") - The NAB render it "is not subject to judgment by anyone." This could be misinterpreted if taken out of context. Paul is NOT saying believers are not ever to be subject to other believers, for that would counter other Scriptures that speak of proper subjection (spouses Eph 5:21-note, wives Eph 5:22-note, younger men to elders 1Peter 5:5-note). Nor is Paul teaching that "spiritual" people have been granted a "free pass" so to speak and no longer are subject to evaluation by other spiritual saints. Clearly Paul is not saying believers are exempt from criticism as illustrated by the "critical" things he wrote to the saints at Corinth in this very letter! NET Note on "appraised by no one" - Or “is evaluated" (i.e., “is subject to evaluation [appraisal]”); Greek “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith. Adrian Rogers - "He that is spiritual discerns all things, but he himself is judged of no man." (1 Corinthians 2:15). People don't understand him. They think he's a few bricks shy of a full load. They don't understand him. He's not understood of anybody. Do you know why they don't understand us? Do you know why the world will never understand a Christian—I mean, a real Christian? Because the world doesn't understand Christ. Look at it, huh? "For who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ" (1Corinthians 2:16). So, if they can't understand Him, then how are they going to understand us, when we have His mind? They will not understand us, but we'll understand them, because we have the wisdom of God. John
1 Coríntios 2:10-16
Barclay - For who ever understood the mind of the Lord so as to be able to instruct him? But we have the mind of Christ. NLT - How could they? For, "Who can know what the Lord is thinking? Who can give him counsel?" But we can understand these things, for we have the mind of Christ. Wuest Expanded Paraphrase - For who has come to know experientially the Lord’s mind, he who will instruct Him? But as for us, Christ’s mind we have. For (gar) - For is a strategic term of explanation which always begs the question "What is Paul explaining?" In context, he has just stated that the spiritual man is "himself… appraised by no one." Ellicott on for (explaining what Paul is explaining) - This is the proof that (or explanation of why) the enlightened spiritual man cannot be judged (Ed: appraised - remember anakrino means to sift up and down, thus examining carefully and in a legal sense meant to question in order to pass a judicial sentence) by any one who is not thus enlightened. (1 Corinthians 2 - Ellicott's Commentary for English Readers) Mare - This verse is confirmatory of 1Cor 2:15. In quoting the LXX of Isaiah 40:13, Paul establishes further that the Christian is not subject to man’s judgment in spiritual things. The quotation in the form of a question casts doubt on man’s knowing God’s wisdom, but the statement ("we have the mind of Christ" 1Cor 2:16b) gives reassurance that the Christian does know it. This explains 1Cor 2:15b—the person who has God’s Spirit is not subject to judgments by one who does not have the Spirit." (The Expositor's Bible Commentary, Volume 10) Charles Hodge explains the for this way - This is a confirmation of what precedes. No one can judge a spiritual man, for that would be to judge the Lord. The Lord had revealed certain doctrines. The spiritual discern those doctrines to be true. For any man to pronounce them false, and to judge those who held them, supposes he is able to teach the Lord. As no one can do this, no one can judge those who have the mind of Christ, that is, those whom Christ by his Spirit has taught the truth. Syllogistically stated, the argument would stand thus: No one can instruct the Lord. We have the mind of the Lord. Therefore no one can instruct or judge us. The first member of this syllogism is expressed in the language of Isaiah 40:15 (Actually Lxx of Isa 40:13), according to the Septuagint. The philosophers of Greece and the scribes among the Jews had sat in judgment upon Paul, and pronounced his preaching foolishness (Ed: E.g., in Acts 17:18 some among the Epicurean and Stoic philosophers called Paul an "idle babbler" a spermologos = a "seed picker" like the crow, chattering, picking up and repeating trifling things." Compare Acts 17:32 "when they heard of the resurrection of the dead, some began to sneer" which is the verb chleuazo literally meaning to throw out the lip, thus to scoff, mock, deride). He tells them they were not competent judges. The natural man cannot discern the things of the Spirit (1Cor 2:14), and is incompetent to judge those whom the Spirit has taught. As what we teach is the mind of the Lord, to condemn our doctrine, or to judge us as the teachers of those doctrines, is to condemn the Lord. (Ed: An interesting thought!) (1 Corinthians 2 - Hodge's Commentary) Paul is quoting from Isaiah 40:13 which reads (from the Hebrew translation) - "Who has directed the Spirit of the LORD, or as His counselor has informed Him?" Paul does not quote the Hebrew but the Septuagint version which is virtually identical with the Greek text (see above). The Lxx has "tis gar egno noun kurious… os sumbiba auton," which is translated into English as "Who has known the mind of the Lord, and who has been His counselor to instruct Him?" Isaiah 40:13 is also quoted in Ro 11:34. Known (1097)(ginosko) means to know by experience, which is far more than just an accumulation of facts. Mind (3563)(nous) refers to human intellectual perception and moral judgment. It is the God given faculty of perceiving and understanding and is the channel through which truth reaches the heart. Nous describes everything in the realm of the intellect, including one's will, emotions, ability to think, reason and decide. Lord (2962)(kurios) is the One in control. When one referred to someone as "Lord" they were not only acknowledging the position of authority, but they were also referring to someone who, in that position of authority had a concern and a passion for others who are under his authority. Instruct (4822)(sumbibazo from sun = together + bibazo = to make to go up) means to bring together, to make or cause to go or come together, to join together, and all of these meanings occur in both a literal and figurative sense. To consider, to compare or to examine, as one would evidence, and thus prove. By extension sumbibazo means to teach or instruct. The main ideas in the NT uses are (1) to bring together or unite - literally of the body held together by ligaments (Eph 4:16), figuratively, of the mystical body (church) united or joined together (Col 2:2, 19) (2) figuratively in an intellectual sense, to mentally put together -- to draw a conclusion in the face of evidence, “to conclude in one’s mind by putting facts together," to give thought to something in order to reach a suitable conclusion, opinion, or decision (Acts 16:10) (3) to cause a person to unite with one in a conclusion or come to the same opinion, to demonstrate or prove conclusively. Bloomfield adds it means "to prove, demonstrate, namely, by showing the connection and tracing the chain of facts or reasoning." (Acts 9:22) (4) Bloomfield explains that "from the sense to prove or show what a thing is" come the idea to teach or instruct others therein; to instruct or teach of instructing by putting together (1Cor 2:16), and this is the meaning in all 10 Septuagint uses (see below). Bloomfield - Col. 2:19 "held together" = we have a metaphor taken from joiners’ work, in which the pieces of wood are so fitted and joined together by straight lines, squares, miters, etc. that they all seem one entire piece. (A Greek and English Lexicon to the New Testament, 1840) TDNT on non-Biblical usage - In non-bibl. Gk. συμβιβάζω means strictly “to cause to stride together” (causative of βιβάω/βαίνω). 1. “To bring together,” “to bring about an agreement,” Ditt. Syll.3, I, 75, 24 (428/7 B.C.); “to reconcile by mediation,” Hdt. (only) I, 74, 3; Thuc. (only) II, 29, 6; Dio C., (συμβιβάζομαι “to be reconciled”), 45, 8, 2; Plat. (only) Prot., 337e. 2. Intellectually, esp. in philosophical usage,2 “to compare” (analytically), “to infer,” Plat. (only) Hi., II, 369d; Resp., VI, 504a: λόγος, reason, συμβιβάζει (acc. with inf.), Ocellus Lucanus, 40, “to draw conclusions,” often in Aristot., e.g., Topica, VIII, 11, p. 161b, 37 f.; De Sophisticis Elenchis, 28, p. 181a, 22; then “to show” (with oς) that all who are gifted with virtue are of noble birth, Ps.-AristotRhetAl;, 36, p. 1441a, 6 etc. Hence finally “to expound, set forth,” Philodem. Philos. Volumina Rhet., I, 57, 19; 174, 3 abs.; 172, 24;4 cf. Ocellus Lucanus, 40 (→ n. 9). (Theological dictionary of the New Testament) Sumbibazo - 7x in 7v - NAS Usage: concluded(1), concluding(1), held(1), held together(1), instruct(1), knit together(1), proving(1), together*(1). Acts 9:22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ. Comment - Great word picture - Paul brings together Scriptural proofs to support the fact that Jesus is the OT Messiah and the result in natural men (1Cor 2:14) was not surprising - they were confounded (imperfect tense pictures this as occurring over and over)! Acts 16:10 When he had seen the vision, immediately we sought to go into Macedonia, concluding (Webster says "conclude implies arriving at a logically necessary inference at the end of a chain of reasoning") that God had called us to preach the gospel to them. Wayne