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Selected Verse: 1 Corinthians 2:13 - King James
| Verse |
Translation |
Text |
| 1Co 2:13 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12).
which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:12). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Gen 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with Co1 2:6, Co1 2:9-10, Co1 2:14-15; Co1 3:1. ALFORD translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so Co1 2:1, Co1 2:4; Pe1 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, Co1 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (Co1 1:21-22; Co1 2:1, Co1 2:4-9; compare Psa 119:18). |
| Notes on the Bible, by Albert Barnes, [1834] |
Which things we speak - Which great, and glorious, and certain truths, we, the apostles, preach and explain.
Not in the words which man's wisdom teacheth - Not such as human philosophy or eloquence would dictate. They do not have their origin in the devices of human wisdom, and they are not expressed in such words of dazzling and attractive rhetoric as would be employed by those who pride themselves on the wisdom of this world.
But which the Holy Ghost teacheth - That is, in the words which the Holy Spirit imparts to us. Locke understands this as referring to the fact that the apostles used "the language and expressions" which the Holy Spirit had taught in the revelations of the Scriptures. But this is evidently giving a narrow view of the subject. The apostle is speaking of the whole course of instruction by which the deep things of God were made known to the Christian church; and all this was not made known in the very words which were already contained in the Old Testament. He evidently refers to the fact that the apostles were themselves under the direction of the Holy Spirit, in the words and doctrines which they imparted; and this passage is a full proof that they laid claim to divine inspiration. It is further observable that he says, that this was done in such "words" as the Holy Spirit taught, referring not to the doctrines or subjects merely, but to the manner of expressing them. It is evident here that he lays claim to an inspiration in regard to the words which he used, or to the manner of his stating the doctrines of revelation. Words are the signs of thoughts; and if God designed that his truth should be accurately expressed in human language, there must have been a supervision over the words used, that such should be employed, and such only, as should accurately express the sense which he intended to convey.
Comparing spiritual things with spiritual - πνευματικοῖς πνευματικὰ συγκρίνοντες pneumatikois pneumatika sugkrinontes. This expression has been very variously interpreted; and is very difficult of explanation. LeClerc renders it "speaking spiritual things to spiritual men." Most of the fathers rendered it: "comparing the things which were written by the Spirit of the Old Testament with what is now revealed to us by the same Spirit, and confirming our doctrine by them." Calvin renders the word "comparing" by "fitting," or adapting ("aptare"), and says that it means "that he adapted spiritual things to spiritual people, while he accommodated words to the thing; that is he tempered that celestial wisdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit." Thus, says he, he reproved the vanity of those who attempted to secure human applause by a turgid and subtle mode of argument.
Grotius accords with the fathers, and renders it, "explaining those things which the prophets spake by the Spirit of God, by those things which Christ has made known to us by his Spirit." Macknight renders it: "explaining spiritual things in words taught by the Spirit." So Doddridge - The word rendered "comparing" συγκρίνοντες sugkrinontes, means properly "to collect, join, mingle, unite together"; then "to separate or distinguish parts of things and unite them into one"; then "to judge of the qualities of objects by carefully separating or distinguishing"; then "to compare for the purpose of judging," etc. Since it means to compare one thing with another for the purpose of explaining its nature, it comes to signify to "interpret," to "explain;" and in this sense it is often used by the Septuagint as a translation of the Hebrew word פתר phathar, "to open, unfold, explain." (See Gen 40:8, Gen 40:16, Gen 40:22; Gen 41:12, Gen 41:15); also of פרשׁ paarash, "to explain"; and of the Chaldee peshar, Dan 5:13, Dan 5:17. See also Dan 2:4-7, Dan 2:9,Dan 2:16, Dan 2:24, Dan 2:26, Dan 2:30, Dan 2:36, Dan 2:45; Dan 4:3-4, Dan 4:6,Dan 4:16-17; Dan 5:7-8, Dan 5:13, Dan 5:16, Dan 5:18, Dan 5:20; Dan 7:16, in all which places the noun σύγκρισις sugkrisis, is used in the same sense. In this sense the word is, doubtless, used here, and is to be interpreted in the sense of "explaining, unfolding." There is no reason, either in the word used here, or in the argument of the apostle, why the sense of comparing should be retained.
Spiritual things - πνευματικὰ pneumatika. Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things "spiritual" in opposition to "fleshly;" or "intellectual" in opposition to things pertaining to "matter;" but spiritual as the things referred to were such as were performed, and revealed by the Holy Spirit - his doctrines on the subject of religion under the new dispensation, and his influence on the heart.
With spiritual - πνευματικοῖς pneumatikois. This is an adjective; and may be either masculine or neuter. It is evident, that some noun is understood. That may be either:
(1) ανθρωποις anthrōpois, "men" - and then it will mean "to spiritual men" - that is, to people who are enlightened or taught by the Spirit and thus many commentators understand it; or,
(2) It may be λόγοις logois, "words" - and then it may mean, either that the "spiritual things" were explained by "words" and illustrations drawn from the writings of the Old Testament, inspired by the Spirit - as most of the fathers, and many moderns understand it; or that the "things spiritual" were explained by-words which the Holy Spirit then communicated, and which were adapted to the subject - simple, pure, elevated; not gross, not turgid, not distinguished for rhetoric, and not such as the Greeks sought, but such as became the Spirit of God communicating great, sublime, yet simple truths to people.
It will then mean "explaining doctrines that pertain to the Spirit's teaching and influence in words that are taught; by the same Spirit, and that are suited to convey in the most intelligible manner those doctrines to men." Here the idea of the Holy Spirit's present agency is kept up throughout; the idea that he communicates the doctrine, and the mode of stating it to man - The supposition that λόγοις logois, words, is the word understood here, is favored by the fact that it occurs in the previous part of this verse. And if this be the sense, it means that the words which were used by the apostles were pure, simple, unostentatious, and undistinguished by display - such as became doctrines taught by the Holy Spirit, when communicated in words suggested by the same Spirit. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
words
(1) The writers of Scripture invariably affirm, where the subject is mentioned by them at all, that the words of their writings are divinely taught. This, of necessity, refers to the original documents, not to translations and versions; but the labours of competent scholars have brought our English versions to a degree of perfection so remarkable that we may confidently rest upon them as authoritative.
(2) (Co1 2:9-14) gives the process by which a truth passes from the mind of God to the minds of His people.
(a) The unseen things of God are undiscoverable by the natural man (Co1 2:9).
(b) These unseen things God has revealed to chosen men (Co1 2:10-12).
(c) The revealed things are communicated in Spirit-taught words (Co1 2:13). This implies neither mechanical dictation nor the effacement of the writer's personality, but only that the Spirit infallibly guides in the choice of words from the writer's own vocabulary (Co1 2:13).
(d) These Spirit-taught words, in which the revelation has been expressed, are discerned, as to their true spiritual content, only by the spiritual among believers; (Co1 2:15); (Co1 2:16);
(See Scofield) - (Rev 22:19). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Not in the words which man's wisdom teacheth
Lit., not in the taught words of human wisdom. Compare Plato: "Through love all the intercourse and speech of God with man, whether awake or asleep, is carried on. The wisdom which understands this is spiritual; all other wisdom, such as that of arts and handicrafts, is mean and vulgar" ("Symposium," 203).
Which the Spirit teacheth (ἐν διδακτοῖς πνεύματος)
Lit., in the taught (words) of the Spirit. Taught; not mechanically uttered, but communicated by a living Spirit.
Comparing spiritual things with spiritual (πνευματικοῖς πνευματικὰ συγκρίνοντες)
Notice the paronomasia. See on Rom 1:29, Rom 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες, A.V., comparing, and πνευματικοῖς spiritual. As to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and Co2 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Gen 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (Co1 2:11, Co1 2:12, Co1 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Which also we speak - As well as know. In words taught by the Holy Spirit - Such are all the words of scripture. How high a regard ought we, then, to retain for them! Explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things - Being taught of the Spirit to express the things of the Spirit. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle's preaching.
Comparing spiritual things with spiritual - This is commonly understood to mean, comparing the spiritual things under the Old Testament with the spiritual things under the New: but this does not appear to be the apostle's meaning. The word συγκρινοντες, which we translate comparing, rather signifies conferring, discussing, or explaining; and the word πνευματικοις should be rendered to spiritual men, and not be referred to spiritual things. The passage therefore should be thus translated: Explaining spiritual things to spiritual persons. And this sense the following verse absolutely requires. |
18 Open thou mine eyes, that I may behold wondrous things out of thy law.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
22 For the Jews require a sign, and the Greeks seek after wisdom:
27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.
12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:
18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
13 Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?
7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
8 Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
16 Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.
17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
6 Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
3 How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
4 I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:
45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
36 This is the dream; and we will tell the interpretation thereof before the king.
30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
13 Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?
15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.
12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
22 But he hanged the chief baker: as Joseph had interpreted to them.
16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:
8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.
19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
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.
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.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
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.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
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.
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.
12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,