Commentary on 1 Corinthians 2:6-3:4

Text in red are my additions.

 

Why St Paul Did Not Teach Loftier Doctrines To The CorinthiansA Summary of 1 Corinthians 2:6-3:4.

In the previous section (1 Cor 1:17b-2:5) St Paul explained why he used simple language among the Corinthians, and not the loftiness of speech which they so much admired in Apollo; it was because simple diction was proper to the preaching of the Gospel.  In the present section he will explain his reason for avoiding also loftiness of doctrine in  his discourse to them.  It would be a serious error, however, on their part to conclude that the Gospel contains only simple teachings.  On the contrary, it embodies a wisdom that is above human powers to grasp (1 Cor 2:6-12), and which, having been revealed to the Apostles by the Holy Ghost, is announced only to the perfect (1 Cor 2:13-16).  If these sublime doctrines have been withheld from the faithful of Corinth, it is because the faithful are not yet sufficiently developed to receive them (1 Cor 3:1-4).

1 Cor 2:6 How be it we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought;

This verse shows that St Paul did not preach to all Christians as he did to the Corinthians.  The Faithful, in fact, were divided into two classes: (a) those who were yet “sensual,” “carnal,” who were in “need of milk, and not of strong meat” (1 Cor 2:14; 3:1-2; Heb 5:12); and (b) those who were “perfect,” i.e., they “who by custom have their senses exercised to the discerning of good and evil” (Heb 5:14), who are not deceived by “cunning craftiness” (Eph 4:14), but who have arrived at the age of maturity in the Christian life, and, being spiritual, are capable of strong food (1 Cor 1:13; 3:2).  The latter are able to receive a profound knowledge of Christian mysteries, while the former cannot bear more than an elementary instruction.  The distinction is the same as the difference between a class in theology and a catechism class. 

Wisdom means the higher teaching of Christian mysteries, such as is found in the Epistle to the Romans and to the Hebrews.  This wisdom is not of this world, i.e., it is not the product of human reason, its object is not the things of this world, neither is it sought after or possessed by the princes of this world, i.e., by the philosophers, by the worldly Jewish scribes, or the like.  The wisdom of this world is perishable like its authors; it comes to nought.

Other authorities interpret “princes of this world” as meaning the devils, who are “the spirits of wickedness, the rulers of the world of this darkness” (Eph 6:12; Jn 12:31; 14:30; 2 Cor 4:4).  Doubtless the two explanations come to the same thing, since mere human teachers were devoid of spiritual insight into Christian mysteries, and were often in their false doctrines only instruments of evil spirits.  Hence “princes of this world” embraces both the devils and their wicked human agents.

1 Cor 2:7 But we speak the wisdom of God in mystery, a wisdom which is hidden, which God ordained before the world, unto our glory.
The Apostle now considers the positive character of the Gospel message.

We speak, i.e., the Apostles preached the perfect divine doctrines-a wisdom that came not from this world, but from God.  It is the wisdom of God because it proceeds from God and treats of God; and in a mystery, i.e., it consists of doctrines so exalted that the human mind, unaided by divine revelation, could never attain the knowledge of them.  It is hidden, i.e., even after revelation the mysteries of this divine wisdom remain abscure to us, and can be held only by faith.

Which God ordained, etc.  The mysteries revealed in the Gospel and preached by the Apostles, such as the fall of man, the Trinity, the Incarnation, the mystery of the Redemption through the cross of Christ, man’s eternal destiny, and the like, were decreed from everlasting in the counsels of God, and intended for the eternal glory of all the faithful (Cornely).  This glory the faithful, through the practice of virtue, experience to some extent even in this world; but it will be fully revealed only in the world to come when we shall see God as He is, face to face.

1 Cor 2:8 Which (Vulg. quam)none of the princes of this world knew; for if they had known it, they would never have crucified the Lord of glory.
Which (Vulg., quam) must be referred to the “wisdom” which the Apostles explained to the perfect (vs 6).  We must understand princes of this world here also as we did in verse 6.  The wicked Jewish and Roman rulers and leaders who instigated and procured the crucifixion of Christ were the human instruments and agents of the evil spirits; the death of our Lord can rightly be ascribed to both.  While the demons could have known that Christ was the Messiah and the Son of God, yet they were not aware of the fact that His death would mean the end of their own despotic rule over men, and the exaltation of the human race to the highest glory (Cornely).  Had the devils, like the vicious human agents, been at all well disposed, they would have known that Christ was God.  The numerous miracles performed by our Lord throughout His public life, of which the demons were witnesses, were of themselves sufficient to convince any well disposed mind.  In fact it would seem from many passages of the Gospels that the devils did recognize, or at least strongly suspected Christ to be the Son of God (Mtt 8:29; Mk 5:7; Mt 2:11; 3:17; Jn 1:29ff).  “The evil one did not persuade the Jews to crucify Christ because he thought He was not the Son of God, but because he did not forsee that His death would mean his ruin” (St Thomas).  However, if for want of proper disposition or other cause the devils were ignorant of the high mysteries or purpose of our Lord’s life and death, how much more so were their human agents!

Christ is called the Lord of glory because, as God, He is the author and source of the glory prepared for us hereafter (Col 3:4; Heb 2:10).  This phrase is a proof of the Divinity of our Lord.

1 Cor 2:9 But, as it si written: That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.

The Apostle now proves by a quotation from the ancient Scriptures that the exalted wisdom preached by him and the Apostles had before never been known to men, devils, or angels.

The words, as it is written, show that the passage is cited as a proof of what has been said.

Because this quotation, which St Jerome proves is here freely cited by the Apostle from Isaiah 64:4, is not found in the same identical words in any extant book of Scripture, some Protestants, after Origen, have thought that St Paul was quoting from an apocryphal work, the Apocalypse of Elias; others, like St Chrysostom and Theodoret, believe the reference is to some lost book of Holy Writ.  There can be little doubt, however, that we have here a free rendering of Isaiah 64:4; the Apostle is putting into clearer words the sense of the Prophet.  The meaning is that a supernatural knowledge of God which through the Gospel preaching, was revealed to the “perfect” (verse 6) was before revelation unknown to all created beings.  Even yet a clearer and satisfying grasp of the mysteries of faith is reserved for heaven, for the beatific vision.

For them that love him, i.e., for those who hear the teachings of the Gospel and practice them.  God gives the first grace gratuitously, and we thereafter, by cooperating with the graces we receive, can attain to eternal delights.

1 Cor 2:10 But to us God hath revealed them, by his Spirit.  For the Spirit searcheth all things, yea, the deep things of God.

Although this deep wisdom of the Gospel was hidden from the great and wise ones of earth and from all men, nevertheless the Apostles can make it known, because to them God has manifested it through His Holy Spirit.

But to us, i.e., to the Apostles, the preachers of the Gospel.

God hath revealed them, i.e., the high mysteries of faith.

By his Spirit, i.e., through the Holy Ghost, by whom the Apostles were inspired.
The Spirit could make known these truths because He searcheth all things, etc., i.e., He understands all mysteries.  Since the Holy Ghost knows the deep secrets of God, it follows that He must be God Himself.  This verse, therefore, and the following verse afford a proof of the Divinity of the Holy Ghost, and also of His distinction from the Father.  If He were in every way identical with the Father, He could not be said to search out the deep things of God.

1 Cor 2:11 For what man knoweth the things of a man, but the spirit of a man that is in him?  So the things also that are of God now man knoweth, but the Spirit of God.

By an illustration it is shown that only the Holy Spirit could know the deep mysteries and secret counsels of God, and that consequently He alone could reveal them to the Apostles.
There is no question of excluding the Father and the Son from this perfect knowledge; the comparison is solely between the Holy Ghost and creatures, as in Matt 11:27 and Luke 10:22 there is comparison between the knowledge of the Son and that of Creatures.  As no one from the outside world can know with certainty what is going on in a man’s mind and heart, but only the spirit of the man himself; so no creature, but only the Spirit of God, can known the mind and counsels of the Most High.

1 Cor 2:12 Now we have received not the spirit of the world, but the Spirit that is of God; that we may know the things that are given us from God.

We, i.e., the Apostles, as contrasted with the wise ones of this world.

The spirit of this world.  The definite pronoun, “this,” is not in the best MSS.  These words are understood by St Thomas and others to mean the wisdom of the world; but by Calmet and Cornely, to refer to the devil, considered as the author of false human wisdom (2 Cor 4:4; Eph 2:2).

The things that are given us, etc., i.e., the gratuitous gifts bestowed upon us by God through Christ for our eternal salvation.

The huius of the Vulgate should be omitted, according to the best MSS.

1 Cor 2:13 Which things also we speak, not in the learned words of human wisdom; but in the doctrine of the Spirit, comparing spiritual things with spiritual.

The Apostles have received a knowledge of high spiritual truths in order that they may communicate them.

Not in the learned words, etc.  Better, “Not in the words taught by human wisdom, but in those taught by the Spirit,” i.e., the Apostles are to explain to the perfect (verse 6) in the manner dictated by the Holy Ghost the doctrines revealed to them by the same Holy Spirit.

Comparing spiritual things, etc., i.e., (a) comparing the doctrines of the New Testament with those of the Old, and illustrating them by means of figures and types drawn from the latter (St Chrysostom); or (b) explaining spiritual things to spiritual men; or (c) explaining spiritual things in a spiritual way; or (d) adapting spiritual language to spiritual subjects.

1 Cor 2:14 But the sensual man perceiveth not these things that are of the Spirit of God; for it is foolishness to him, and he cannot understand, because it is spiritually examined.

From the class of the perfect, to whom the Apostles explain the high mysteries of faith, certain others are excluded by their very unfitness.  These are now described (2:14-3:4).

The sensual man, i.e., not necessarily the man who is given up to concupiscence and sensual indulgences, but the merely natural man, guided by his own natural lights and contend with his own reasonings.

Perceiveth not, i.e., does not accept (οὐ δέχομαι = ou dechetai) these things that are of the Spirit of God, i.e., the great mysteries which God, through the Holy Ghost, has revealed to the apostles.  The reason is because prior to taking the trouble to examine into them he regards them as foolishness (1:18).  And even if he would seriously consider them, he cannot understand, because he is without supernatural light of faith.  Just as the senses cannot judge about things of the intellect, and as the blind are unable to perceive color, so the natural man, without the gift of faith and the Spirit of God, cannot pass judgment upon the mysteries revealed by the Spirit of God; these truths are spiritually examined, i.e., they are subject only to spiritual tests by spiritual minds.

In the Vulgate est and examinatur should be plural to agree with their antecedents ea and quae sunt.

1 Cor 2:15 But the spiritual man judgeth all things; and he himself is judged of no man.

But the spiritual man, i.e., the man who has faith and grace, and is guided by the Spirit of God, is able to judge all things pertaining to his salvation and perfection, things of the higher as well as the lower order (Cornely).

But he himself is judged of no man, i.e., the spiritual man is judged by no one who is without the Spirit of God.  The natural man is deprived of the criterion by which to judge the spiritual man; they are not in the same category.

Certain Protestant sects appeal to this text to prove their doctrine of private interpretation of Scripture.  but it is clear, from the context, that St Paul is speaking of those who are able to grasp doctrines taught them by authorized teachers; hence he is teaching just the opposite of private individual interpretation in the Protestant sense.

1 Cor 2:16 For who hath known the mind of the Lord, that he may instruct him?  But we have the mind of Christ.

The statement of the previous verse is proved by a free quotation from the Septuagint of Isaiah 40:13.  Trying to fire the Israelites with confidence in the promise of God to deliver them from servitude the Prophet asks: Who hath known the mind of the Lord, etc., i.e., who has known the thoughts and counsels of the Most High so as to be able to instruct Him?  Obviously the answer is: So great is the wisdom of God, that no one can presume to act as His instructor.  This proposition the Apostle lays down as a major of a syllogism.

The minor is: But we have the mind of Christ, who is God.  Therefore the conclusion follows that the Apostles are judged by no man; for to judge or condemn them would be to judge or condemn God Himself.  The argument simply means that the believer has the mind of Christ, and  therefore of God, and that the workings of such a mind, enlightened as it is by a higher power, are altogether inscrutable to those who are destitute of spiritual vision.

It is to be noted here that the Apostle makes identical the wisdom of God and the wisdom of Christ; and the wisdom of Christ in this verse is the same as the wisdom of the Holy Ghost in verses 13-14.  Thus is furnished a clear argument for the Divinity of Christ and of the Holy Ghost.

ST. PAUL REFRAINED FROM PREACHING EXALTED MYSTERIES TO THE
CORINTHIANS BECAUSE THEY WERE NOT READY FOR THEM

A Summary of 1 Corinthians 3:1-4

1 Cor 3:1 And I, brethren, could not speak to you as unto spiritual, but as unto carnal.  As unto little ones in Christ.

As unto spiritual, i.e., as unto perfect Christians, who have arrived at spiritual maturity.

But as unto carnal, i.e., as unto those who were yet weak in the faith, and not entirely free from the domination of the flesh, although members of Christ through Baptism.

As unto little ones, etc., i.e., as unto those who were still in their infancy as Christians.

1 Cor 3:2 I gave you milk to drink, not meat; for you were not able as yet.  But neither indeed are you now able; for you are yet carnal.
Since, therefore, the Corinthians were not matured as Christians St Paul, when he came to them first, explained only the elements of faith.  And even when he wrote this Epistle, some few years later, they were not able to receive the higher wisdom which consisted in a knowledge of the loftier doctrines of the Christian religion, as expounded in the Epistle to the Romans.

In the Vulgate there should be a period after Christo and a comma after carnalibus of the preceding verse.  Hence this present verse would better be separated from the preceding one by a full stop, as in our English version, in order to agree with the best Greek reading.

1 Cor 3:3  For whereas there is among you envying and contention, are you not carnal, and walk according to man?

That the Corinthians were still carnal to a certain extent was clear from their actions; for among them there was envying and contention over their various leaders.  These vices St Paul elsewhere (Rom 13:13; Gal 5:20) classed among the works of darkness and the products of the flesh.

To walk according to man is to live according to human nature, destitute of the Spirit of God (St Thomas).  In so far as they were given to jealousies and contentions the Corinthians were living according to man.

1 Cor 3:4 For while one saith, I indeed am of Paul; and another, I am of Apollo; are you not men?  What then is Apollo, and what is Paul? 

St Paul now designates the contentions of which the faithful of Corinth were guilty.  Some were proclaiming him as their leader, others were adhering to Apollo.  Did this not show that they were men, i.e., carnal, judging things after human standards, uninfluenced by the Spirit and grace of God?  the Received Text and the Peshitto have “Are you not carnal (σαρκικός = Sarkikos = "carnal")”; but this is likely due to a copyist, who omitted (ἀνθρωπος = Anthropoi = "men") as unusual in St Paul in the sense in which it is here employed.  The fact that we have ἀνθρωπος (anthropoi, men), therefore, where we might expect σαρκικός (sarkikos, carnal) as in the preceding verse, shows that “men,” and not “carnal,” must be the correct reading here.

Inquiring into these factions the Apostle asks: What is Apollo, and what is Paul, i.e., what office do they hold, what ministry do the exercise?  The answer is given in the following verse.