Exegetical and Hermeneutical Commentary of 1 Corinthians 2:12
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.
12. Now we have received ] Literally, we received, i.e. when we became disciples.
that we might know ] The word here signifies to perceive, rather than to gather by the exercise of the reason. Such things as the Spirit reveals to us are discerned as clearly by our spirits as the things visible to sense are discerned by the eye.
Fuente: The Cambridge Bible for Schools and Colleges
Now we have received – We who are Christians; and especially we, the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the spirit which is of God.
Not the spirit of this world – Not the wisdom and knowledge which this world can give – not the learning and philosophy which were so much valued in Greece. The views of truth which we have, are not such as this world gives, but are such as are communicated by the Spirit of God.
But the Spirit which is of God – We are under the teachings and influence of the Holy Spirit.
That we might know – That we might fully understand and appreciate. The Spirit is given to us in order that we might fully understand the favors which God has conferred on us in the gospel. It was not only necessary that God should grant the blessings of redemption by the gift of His Son, but, such was the hardness and blindness of the human heart, it was needful that he should grant His Holy Spirit also, so that people might be brought fully to see and appreciate the value of those favors. For people do not see them by nature; neither does anyone see them who is not enlightened by the Holy Spirit of God.
The things that are freely given us – That are conferred on us as a matter of grace or favor. He here refers to the blessings of redemption – the pardon of sin, justification, sanctification, the divine favor and protection, and the hope of eternal life – These things we Know; they are not matters of conjecture; but are surely and certainly confirmed to us by the Holy Spirit. It is possible for all Christians to know and be fully assured of the truth of those things, and of their interest in them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Now we have received, not the spirit of the world] We, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world-of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense.
That we might know the things] We receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, 1Co 2:6-8, so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the spirit of the world some understand the devil, that evil spirit which is in the world, and ruleth those that are worldly, carnal men: others understand a mere human spirit, by which men understand and comprehend mere worldly things. The sense certainly is, we have not a mere worldly instruction and tutoring, we are not taught and instructed from the world; (so the spirit is put for the effects of the spirit of the world); but we are taught and instructed by the Holy Spirit, by which we are taught and
know the things that are freely given to us of God, whether they be Divine mysteries, or Divine benefits, both what God hath done for us, and what God hath wrought in us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. we . . . received, not . . .spirit of . . . worldthe personal evil “spirit that nowworketh in the children of disobedience” (Eph2:2). This spirit is natural in the unregenerate, and needs notto be received.
Spirit which is of Godthatis, which comes from God. We have received it only by the giftof God, whose Spirit it is, whereas our own spirit is the spirit thatis in us men (1Co 2:11).
that we might know . . .things . . . freely given . . . of Godpresent experimentalknowledge, to our unspeakable comfort, of His deep mysteries ofwisdom, and of our future possession of the good “things whichGod hath prepared for them that love Him” (1Co2:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now we have received not the spirit of the world,…. Meaning either Satan, the god of the world, the spirit that is in it, and rules over it; or the sinful carnal disposition of the men of the world, which is a spirit of covetousness, uncleanness, pride, malice, and error; or rather the carnal wisdom of the world, which is common to worldly men, lies in the knowledge of worldly things, and is pursued and exercised for worldly advantages:
but the Spirit which is of God; the Holy Ghost, which proceeds from the Father and the Son, is the gift of God to his people, and whom they receive through the doctrine of faith into their hearts, as a spirit of illumination, faith, comfort, adoption, truth, and as a seal and earnest of future glory:
that we might know the things that are freely given to us of God; who has given himself, his Son, and all things freely along with him, as a justifying righteousness, remission of sins, adoption, and eternal life; all which were provided for them in the council and covenant of peace, and made up that grace given unto them freely in Christ before the world began; for there was not only an eternal purpose to bestow these gifts, in the mind of God, and a promise of them in covenant, but a real donation of them to them, as considered in Christ so early: besides, God gave his Son, and Christ gave himself for them before they knew anything of the matter; and therefore must be unknown, until made known by the Spirit of God, who is sent unto them, and into their hearts, for this purpose, to make them known; which he does, by showing all this grace, and by opening and applying the truths of the everlasting Gospel: and this knowledge is not a mere notional one, but spiritual, experimental, and approbational, joined with affection and admiration; and is a knowledge of interest in these things, and which makes both humble and obedient.
Fuente: John Gill’s Exposition of the Entire Bible
But we ( ). We Christians like
us () in verse 10 of the revelation, but particularly Paul and the other apostles.
Received (). Second aorist active indicative of and so a definite event, though the constative aorist may include various stages.
Not the spirit of the world ( ). Probably a reference to the wisdom of this age in verse 6. See also Rom 8:4; Rom 8:6; Rom 8:7; 1Cor 11:4 ( ).
But the spirit which is of God ( ). Rather, “from God” (), which proceeds from God.
That we might know ( ). Second perfect subjunctive with to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given us by God” ( ). First aorist passive neuter plural articular participle of , to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God’s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit.
Fuente: Robertson’s Word Pictures in the New Testament
The spirit of the world [ ] . For this use of pneuma, see on Rom 8:4, under 7. Kosmov world, is used with the ethical sense. See on Joh 1:9, under 4, e, The phrase means the principle of evil which animates the unregenerate world; not the personal spirit of evil or Satan, since Paul does not use pneuma spirit, elsewhere in the personal sense of an evil spirit. See note on Eph 2:2.
Of God [ ] . Lit., from God : proceeding forth from Him. “God in us reveals God in our nature” (Edwards).
Fuente: Vincent’s Word Studies in the New Testament
1) “Now we have received.” (hemeis de elabomon) moreover we have received” (a present possession, and experience indicated as received by one’s own volition, will, or accord).
2) “Not the spirit of the world.” (ou to pneuma tou kosmou) “not the spirit of the world,” (depraved and deranged kind, apart from God).
3) “But the spirit which is of God.” (alla) “but,” strongest adversative of the Greek language (to pneuma to ek tou theou) “the Spirit which (is) from God” -this came in conviction, conversion and salvation, Jon 2:9.
4) “That we might know the things “ (Greek hina) “in order that” indicating purpose, (eidomen ta) “we might know or perceive the things.”
5) “That are freely given to us of God.” (hupo tou theou charisthenta hemin). “Freely or charismatically having been given to us of God.” To know or comprehend salvation and its meaning, as begun through the Spirit and the things God has in store for us now, reserved for the future, as a prepared home, house, and rewards, one must realize that he can know such only through the Spirit of God. This is Paul’s message. Such invalidates glorying in fleshly wisdom, Joh 14:1; 2Co 5:1; 1Co 3:8.
Fuente: Garner-Howes Baptist Commentary
12. Now we have received, not the spirit of the world He heightens by contrast the certainty of which he had made mention. “The Spirit of revelation,” says he, “which we have received, is not of the world, so as to be merely creeping upon the ground, so as to be subject to vanity, or be in suspense, or vary or fluctuate, or hold us in doubt and perplexity. On the contrary, it is from God, and hence it is above all heavens, of solid and unvarying truth, and placed above all risk of doubt.”
It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance. (120) Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity. (121)
That we may know the things that are given us by Christ. The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In Eph 1:18, he says what amounts to the same thing —
“
That ye may know what is the hope of your calling.”
(120) The reader will find this subject treated of at greater length in the Institutes, volume 2, p. 143. — Ed.
(121) “ Fondee en vne magnanimite heroique;” — “Founded upon a heroical magnanimity.”
Fuente: Calvin’s Complete Commentary
(12) We.This must not be confined to the Apostles exclusively. Though referring primarily to them, it includes all the members of the Christian Church as one with its teachers and rulers. The things freely given us of God mean all spiritual things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. The spirit of the world As every man has an individual spirit, so the world has a collective spirit, a common moral tone and temper; and that spirit is at variance with the divine Spirit. As the wisdom of man is antithetical to the wisdom of God, so the spirit of the world is antithetical to the Spirit of God.
That we might know By blessed experience.
Things given Namely, (1Co 2:9,) the things which God hath prepared for them that love him.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But we received, not the spirit of the world but the Spirit of God, that we might know the things that are freely given to us by God.’
The contrast with the Spirit of God is the spirit of the world. There may be a verging here on to the idea of an elemental spirit that deceives men (‘the spirit of the world’) and leads them astray, compare 1Jn 4:4 where ‘He Who is in you is greater than he who is in the world’ in a context where false spirits are in mind, but if so, as there also, it is not prominent. The main stress is rather on man’s inadequacy and inability of himself to know God because his spirit is caught up in the aims, desires and attitudes of the world, the spirit of the world (compare 1Jn 2:15-16). Man is of the world and has the spirit of the world directing his life.
‘The spirit of the world.’ Here he sees the spirits of men (1Co 2:11) as one great whole, their hearts set on earthly things, bereft of God and unable to understand Him and His ways. But it may well be that he also has in mind in the background ‘the prince of this world’ whose evil presence lies behind the princes of this world, who was condemned with them at the cross (Joh 12:31; Joh 14:30; Joh 16:11), along with his minions (Col 2:15 compare Gal 4:8-9), spoken of by Jesus. It is noteworthy that the New Testament constantly assumes this evil, shadowy presence behind the world and its ways, without overemphasising him, although the idea is sharply brought out in Revelation.
‘But we received — the Spirit of God.’ (Joh 7:39; Joh 20:22; Act 2:1-4; Act 8:17; Act 10:47; Rom 5:5; Rom 8:9; Rom 8:11; Rom 8:15; Gal 4:6). God on the other hand has entered into the world through His Spirit in a vividly personal way, and it is He Who possesses and dwells in His people, illuminating them, transforming them, and empowering them in various degrees, and it is He Who brings into action and makes real the power of the cross. Thus are they freed from the spirit of the world, dying to the world that they might live to God.
‘That we might know the things that are freely given to us by God.’ He comes as ‘the Spirit of Truth (Joh 14:17; Joh 14:26; Joh 16:13 – verses which more specifically apply to the Apostles, but in a secondary way to all Christians) and He makes known the truth to His people, both through men ‘inspired’ by the Spirit and in His working in their inner hearts (Eph 1:17-18; Col 1:9; Col 2:2; 1Ti 2:7 ; 2Ti 1:7; 1Jn 5:20; Heb 10:32).
‘The things that are freely given to us of God.’ That which has been made available to us through the word of the cross, e.g. the grace of God (1Co 1:4), righteousness, sanctification, and redemption (1Co 1:30), justification, glorification (1Co 2:7), power from God (1Co 1:18), salvation by grace through faith (Eph 2:8), the Holy Spirit (2Co 1:22; 1Th 4:8) and above all God’s unspeakable gift, our Lord Jesus Christ (Joh 3:16; 2Co 9:15).
We should note the movement here has been from ‘we’ as referring to God’s messengers, to ‘we’ as all God’s people (at 1Co 2:9). Whereas the messengers proclaim and declare the truth, all true Christians receive it fully because they have received the Spirit of God. It is He who takes their words and makes them known in the hearts of each of God’s people.
So while the things freely given to us by God my be seen as including what is revealed through the genuine spiritual gifts of chapters 12-14, also brought to us by the Spirit of God, as compared with false spiritual gifts, which did occur elsewhere, the product of the ‘spirit of the world’, it goes beyond that to the fact that we all receive the whole range of the things given to us by God because we have received the Spirit Who brings home to us the indwelling of Christ and makes God known to the heart.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 2:12. Now we have received We, the true Apostles, or rather I; for though he speaks in the plural number to avoid ostentation, as they might interpret it, yet he is here justifying himself, and shewing the Corinthians, that none of them had reason to forsake and slight him, in order to follow and cry up their false apostle. That he speaks of himself, is plain from the next verse, compared with 1Co 2:1 and ch. 1Co 1:17.As he puts “princes of the world,” 1Co 2:6; 1Co 2:8 for the rulers of the Jews, so here he puts spirit of the world for the nation of the Jews; that worldly spirit wherewith they interpreted the Old Testament, and theprophesies of the Messiah and his kingdom. Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 2:12 . ] leading on to the second half of the demonstration which began with in 1Co 2:10 (see on 1Co 2:10 ).
] as in 1Co 2:10 .
] i.e. the spirit which unbelieving mankind has . This spirit is the diabolic , that is, the spirit proceeding forth from the devil , under whose power the lies, and whose sphere of action it is. See 2Co 4:4 ; Eph 6:11-12 ; Eph 2:2 . Comp Joh 12:31 ; 1Jn 4:3 ; 1Jn 5:19 . Had we received this spirit, and here Paul glances back at the in 1Co 2:6 ; 1Co 2:8 , then assuredly the knowledge of the blessings of eternity would have remained closed for us, and (see 1Co 2:13 ) instead of utterances taught by the Spirit we should use the language of the human wisdom of the schools. It is indeed the as contrasted with the , 1Jn 4:6 . Most commentators take in the sense of mode of thought and view , so that the meaning would be: “Non sumus instituti sapientia mundana et saeculari,” Estius. So Theophylact, and after him Beza, Calvin, Grotius, and many others, including Morus, Rosenmller, Flatt, Heydenreich, de Wette, Maier, and similarly Pott. But, according to 1Co 2:10 , must denote, in keeping with the context, the objective spirit opposed to the Spirit of God; and that is, according to the decided dualistic view of the apostle (comp esp. Eph 2:2 ), the diabolic , which has blinded the understanding of the unbelievers, 2Co 4:4 . Billroth’s explanation: that it is the non-absolute spirit, the finite, in so far as it persists for itself and does not resolve itself into the divine, is a modern un-Pauline importation; and this holds, too, of Hofmann’s exposition: that it is the spirit, in virtue of which the world is conscious of itself, knowing itself, however, only in that way in which alone its sinful estrangement from God leaves it possible for it to do so, not in God, namely, but out of God. If that is not to be taken as the diabolic spirit, then the conception is simply an un-Pauline fabrication, artificially worded so as to explain away the diabolic character. Lastly, Rckert’s view, that Paul meant: “we have received our not from the world, but from God,” cannot even be reconciled with the words of the passage.
. ] The is employed by Paul here not in order to avoid the appearance of making this the principle that determines the action of God (so Kling in the Stud. u. Krit. 1839, p. 435), which were a needless precaution, but because this form of expression has a significant adaptation to the . . [396] ; there can be no doubt about this knowing , if it proceeds from the Spirit which is from God (which has gone forth upon believers; comp 1Co 2:11 , ), Joh 15:26 .
. . [398] ] the divine purpose in imparting the Spirit which proceeded forth from God. This clause, expressive of design, containing the object of the in 1Co 2:10 , completely winds up the adducing of proof for the . . . . .
. . ] are the blessings of the Messianic kingdom, the possession of which is bestowed by divine grace on the Christians ( ), not, indeed, before the Parousia as an actual possession, but as an ideal one to be certainly entered upon hereafter (Rom 8:24 ; Rom 8:30 ; Col 3:3-4 ); comp Rom 6:23 ; Eph 2:8-9 . That to take it ideally in this way is correct (in opposition to Hofmann), is clear from the consideration that must be identical with . . [400] in 1Co 2:9 , and with the . in 1Co 2:7 .
[396] . . . .
[398] . . . .
[400] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1941
INFLUENCES OF THE SPIRIT
1Co 2:12-13. 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. Which things also we speak, not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
NO man was ever better qualified to please men with the charms of oratory than the Apostle Paul: for, in point of talent, few perhaps have ever exceeded him; and, in point of knowledge, no uninspired man ever came near him. In the great subject of his ministrations there is a sublimity, in comparison of which all other subjects are but as a star before the meridian sun. Yet, in setting forth that subject, he was particularly careful to use all plainness of speech, lest he should obscure, rather than illustrate, its excellency by any vain attempts to embellish and adorn it. This he repeatedly mentions, as the stated rule prescribed to him by God, and followed by him. Christ, says he, sent me to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect [Note: 1Co 1:17.]. In conformity with this commission, he says, I came to you not with excellency of speech or of wisdom, declaring the testimony of God: and again, My speech and my preaching was not with enticing words of mans wisdom: and so also in the words of my text, Which things we speak, not with words which mans wisdom teacheth [Note: ver. 1, 4, 13.]. As, in receiving the Gospel, he had been taught it by the Spirit of God; so in communicating the knowledge of it to others, he would make use of no other language than that which the Spirit himself had provided.
The declarations of the Apostle in my text will lead me to shew,
I.
Whence a minister must receive his choicest qualifications
Of course, if he would instruct others, he himself must be instructed in the things which are freely given to us of God
[God has given us salvation in the Son of his love He has also made known to us this salvation in the fullest manner And this is the subject which even servant of his has it in commission to unfold to a benighted world ]
But how is he himself to obtain the knowledge of it?
[He must receive it, not from the spirit of the world, but from the Spirit of God. It is itself altogether foreign to all that the world either cultivates or admires. It is not within the power of human intellect to comprehend it; or of human investigation to search it out; or of human wisdom to impart the knowledge of it. The Spirit of the living God alone can convey it to the mind.
If it be asked, How are we to account for this? I will confess, that the statement, by which persons very generally endeavour to account for it, I greatly disapprove. We are told in the words following my text, that 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 [Note: ver. 14.]. Hence some imagine that a distinct sense must be given to us, without which we can no more discern the truths of the Gospel, than a man can discern the objects of sight, or smell, or taste, whilst he has not the organs proper for the perception of them. But, were this the case, a man would be no more blameable for his ignorance of divine things, than a man who was born deaf or blind would be for not perceiving objects by his eyes or ears. A juster view of the case, I apprehend, is this. The word is that seal which the Spirit of God uses for the stamping of the Divine image upon man; and the heart of man is the wax, which is ordained of God to receive the impression. But the wax is hardened by sin; so hardened, that not even the word of God himself can make any impression on it. Hence it resists the word, even as stone or iron would the action of a seal upon it. Thus is mans ignorance to be ascribed, not less to the hardness, than to the blindness of his heart [Note: Eph 4:18, . See the marginal version.]. Nor is this all. Man does not only withstand the word, as stone or iron would the impression of a seal, but as a spring would resist it. In a spring there is a re-action, proportioned to the force which acts upon it: and this is the kind of resistance which the heart of man gives to the word of God. Mans heart rises in opposition to the word, and with all its power repels it. The Jew rejects it as a stumbling-block; and the Greek despises it as foolishness. And hence it is, that no power but that of the Spirit of God can overcome the obstinacy of mans resistance to the word.
And how does the Spirit of God produce this effect? It operates as fire on the wax. Our Lord has said, that he will baptize us with the Holy Ghost and with fire; that is, with the Holy Ghost, who shall operate as fire. And when that divine Agent applies the word to the soul, he humbles the soul, and softens it, and renders it susceptible of that very impression which the word is intended to make upon it. And this is the very account which St. Paul himself gives of the process, when he says, Ye have obeyed from the heart that form of doctrine which was delivered you; or, as it should rather have been translated, Ye have obeyed from the heart that form of doctrine, into which (as into a mould) ye were delivered [Note: . Rom 6:17.].]
The dependence of a minister on the Spirit of God for the instruction of his own mind shews,
II.
How alone his efforts can be made effectual for the salvation of his hearers
It is not by the power of human eloquence that he must prevail
[Human eloquence is good in its place: but it can add nothing to the truth of God. On the contrary, it rather takes from the power of Gods word, than adds any thing to it; just as any efforts of man to augment by paint the brilliancy of a diamond, would only, in the issue, obscure its lustre. There is a majesty in the word of God, which we may enervate, but can never augment.]
It is by the simple statement of the Gospel, as revealed in the sacred records
[The words of Scripture have a power which no words of man can attain. And, though it is not necessary that they should be used on every occasion, they must always be the foundation of what we assert, and must always be referred to in confirmation of it. St. Paul compared spiritual things with spiritual: he had to unfold spiritual truths; and he referred to what the Spirit of God had previously revealed, as containing the substance of all that he promulgated. Did he set forth Jesus as the Messiah? He referred to the prophecies which had announced his advent, and were fulfilled in him. Did he expatiate upon the work and offices of Christ? He referred to those typical institutions which had been appointed to shadow them forth. Thus, in like manner, must we do; particularly pointing out the spiritual provisions of the Gospel as suited to the spiritual necessities of man. It is this kind of statement which alone succeeds to any great extent. God might, if he pleased, render more partial statements effectual; and on some occasions he does: but for the mostpart, it is by an exhibition of the Gospel as a remedy, that he chiefly works for the salvation of man. The state of man, as fallen, must be fully opened: his guilt and danger and helplessness must be set forth with all fidelity: then must the Saviour be proclaimed, as making a full atonement for our sins, as bringing in for us an everlasting righteousness, and as supplying out of his own fulness all that our utmost necessities can require. This is the doctrine to which the Holy Ghost bears testimony, and which he uses as a seal, to stamp the divine image on our souls. A striking instance of this may be seen when Peter opened this Gospel to the Jews [Note: Act 2:36-37.]; and again, when he also first opened it to the Gentiles. On the latter occasion, when he had said, To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins, it is particularly noted, When Peter spake these words, the Holy Ghost fell on all them that heard the word [Note: Act 10:43-44.]. And we also can bear testimony, that he does yet set his seal to these blessed truths, and make use of them for the consolation and salvation of those who hear them.]
From this subject we may learn,
1.
How to judge of our knowledge of divine things
[A head-knowledge of them may be obtained from books: but a heart-knowledge, if I may so speak, can be acquired only by the teaching of the Holy Spirit. We should carefully inquire, therefore, of what kind our knowledge is. If it be such as man can impart, it is not that which will prove of saving benefit to our souls. But it may be asked, If the subject matter be the same, how shall I distinguish between human teaching and divine? I answer, The distinction can be known only by experience. Suppose a person who had constantly seen the sun, but never felt its beams, were told, that a man exposed to the action of its rays had a totally different perception of the sun from any which a mere sight of it would produce: he could not enter fully into the distinction, as the person could, who felt the genial warmth of the sun: and so a person, unacquainted with the operations of the Spirit upon the soul would have a very inadequate idea of the experience of one who felt them, even though we should labour ever so much to make him comprehend it. But yet, methinks, you will not be altogether at a loss to comprehend the distinction, if I say, that the truths of the Gospel, when received from man only, abide in the mind much in the same way as any speculative subject does; whereas, when applied to the soul by the Spirit of God, they produce a feeling corresponding with the truths themselves; that is, a feeling of humiliation, or confidence, or joy, as the subject itself may require. Perhaps we may understand the matter yet more clearly, if we refer to the illustration before used, of a seal and the wax: the same seal is applied to both; but the one, by reason of an invisible action of heat upon it, receives an impression; whilst the other, by reason of its obduracy, remains unimpressed. Inquire then, I pray you, whether divine truth operate on your minds, to the production of penitential sorrow, of holy joy, of unreserved obedience. It is from its effects, in assimilating the soul to the Divine image, that you must judge of the source from whence your knowledge flows. If it be from God, you may rest assured that it will lead you to God.]
2.
How we may grow in all that is good
[If we can learn only from the Spirit of God, we must still continue to seek his heavenly teaching. Even after our eyes have been opened by the Spirit of God, the Scriptures will still be to us as a sealed book, unless He shine upon it from on high, and shine into our hearts also, to give us the knowledge of it [Note: 2Co 4:6.]. Remember, then, to seek, even to your latest hour, instruction from Him. If at any time you take up the Scriptures, to read them, forget not to pray, with David, Open thou mine eyes, that I may behold wondrous things out of thy law. So also, when you come to hear the word, look up to the Holy Spirit for his gracious influence upon your soul: for if it come not home to you in demonstration of the Spirit and of power, it will be only as water spilt upon the ground, which cannot be gathered up again: but if you rely simply upon him, and receive it with meekness as little children, you shall find it mighty, through Him, to the pulling down of every obstruction, and shall experience its sufficiency to sanctify and save the soul]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 12. Not the spirit of the world ] The world lieth down in that unclean one, and is under the power and vassalage of that spirit that worketh in the children of disobedience, as a smith in his forge, 1Jn 5:19 ; Eph 2:2 . It is wholly “set upon wickedness,” as Aaron saith of the people, Exo 32:22 .
That we might know ] A sweet mercy; the cormorants of the world will not let their heirs know what they will do for them till they die. But God assures his of heaven beforehand. Thus we have not received of the spirit of this world: we cannot shift and plot as they can; but we have received a better thing, and have no reason to repine.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] carries on the of 1Co 2:10 .
. . .] Not merely, the mind and sentiments of unregenerate mankind, ‘sapientia mundana et scularis,’ as Estius, al., but the Spirit (personally and objectively taken) of the world , = , Eph 2:2 , where it is strictly personal.
. . . ] Not only, ‘ the Spirit of God ,’ but the Spirit which is FROM God , to shew that we have received it only by the will and imparting of Him whose Spirit it is. And this expression prepares the way for the purpose which God has in imparting to us His Spirit, that we may know the things freely given to us by God , i.e. the treasures of wisdom and of felicity which are the free gifts of the gospel dispensation, = , 1Co 2:9 .
Fuente: Henry Alford’s Greek Testament
1Co 2:12 . , “But we ”: cf. the emphatic of 1Co 2:10 (see note) and the of 1Co 1:23 , standing in contrast with the and of the world. The whose “spirit” the App. “did not receive,” is that whose “wisdom God has reduced to folly” (1Co 1:20 f.), whose “rulers crucified the Lord” (1Co 2:8 ), its spirit is broadly conceived as the power animating the world in its antipathy to God ( cf. 2Co 4:4 , Eph 2:2 , Joh 12:31 , etc., 1Jn 4:1-6 ). Others (Est., Cv [385] , Bz [386] , Hn [387] , Sm [388] ) read the phrase in a more abstract perhaps too modern sense, “sapientia mundana et scularis,” or “the world-consciousness” (Hf [389] ), or “l’esprit de l’humanit ce que les Paens appellent la muse et qui se concentre dans les gnies” (Gd [390] ). “(Not the spirit of the world we received), but the Spirit which is from (issues from: , antitheton , Bg [391] ) God” (compare , 2Co 2:17 ); the phrase recalls the teaching of Jesus in Joh 14:26 ; Joh 15:26 ; see also Rom 5:5 , Gal 4:6 . “The spirit of the world” breathes in men who are a part of the world; “the Spirit that is from God” visits us from another sphere, bringing knowledge of things removed from natural apprehension (see Isa 55:9 ). implies actual, objective receiving ( taking ), as in 1Co 3:8 , 1Co 11:23 , etc. . . . (see note on , 1Co 2:11 ; and cf. the emphatic of 2Co 5:1 , 2Ti 1:12 ) a bold word here “that we may know ( certo scire , Cv [392] ) the things that by God were bestowed in His grace upon us”. , aor [393] ptp [394] , points to the historic gifts of God to men in Christ, which would have been idle boons without the Spirit enabling us to “know” them: cf. Eph 1:17 ff., . . ( to deal in : see note on , 7), to grant by way of grace, in unmerited favour ( cf. esp. Rom 8:32 , Gal 3:18 ).
[385] Calvin’s In Nov. Testamentum Commentarii .
[386] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[387] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[388] P. Schmiedel, in Handcommentar zum N.T. (1893).
[389] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[390] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[391] Bengel’s Gnomon Novi Testamenti.
[392]
[393] aorist tense.
[394] participle
Fuente: The Expositors Greek Testament by Robertson
have. Omit.
world. Greek. kosmos. App-129.
spirit. App-101.
of = by. App-104.
freely given. App-184.
of = by. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] carries on the of 1Co 2:10.
. . .] Not merely, the mind and sentiments of unregenerate mankind, sapientia mundana et scularis, as Estius, al., but the Spirit (personally and objectively taken) of the world, = , Eph 2:2, where it is strictly personal.
. . .] Not only, the Spirit of God, but the Spirit which is FROM God,-to shew that we have received it only by the will and imparting of Him whose Spirit it is. And this expression prepares the way for the purpose which God has in imparting to us His Spirit, that we may know the things freely given to us by God, i.e. the treasures of wisdom and of felicity which are the free gifts of the gospel dispensation, = , 1Co 2:9.
Fuente: The Greek Testament
1Co 2:12. , the spirit of the world) Eph 2:2.-) The spirit of the world is not received; but they are always under its influence, who are of the world. We have received the Spirit of God.-, from [God]) an antithesis to in [him, man], 1Co 2:11.
Fuente: Gnomon of the New Testament
1Co 2:12
1Co 2:12
But we received, not the spirit of the world, but the spirit which is from God;-The apostles had received the spirit not of the world, but the Spirit that dwelt with and knew the mind of God.
that we might know the things that were freely given to us of God.-The Spirit of God was given to the apostles, that they might know the mind or will of God, and the things that are freely given to them in Christ Jesus. That is, the Spirit which had dwelt with and in God, and so knew his whole mind, was transferred to the apostles and revealed to them the things of God. The Spirit revealed to them the mind, will, and purposes of God with all the blessings freely given to men in Christ Jesus.
Fuente: Old and New Testaments Restoration Commentary
world
kosmos = world-system. 1Co 7:31; 1Co 7:33; Joh 7:7. (See Scofield “Rev 13:8”).
Fuente: Scofield Reference Bible Notes
not: 1Co 2:6, Rom 8:1, Rom 8:5, Rom 8:6, 2Co 4:4, Eph 2:2, Jam 4:5, 1Jo 4:4, 1Jo 4:5, 1Jo 5:19, Rev 12:9
but: Rom 8:15, Rom 8:16
that: 1Co 3:22, Joh 16:14, Joh 16:15, Rom 8:32, 1Jo 2:20, 1Jo 2:27, 1Jo 5:20, Rev 22:6
Reciprocal: Num 11:17 – I will take Ezr 10:11 – and from the Jer 3:15 – which shall Mic 3:8 – I am Zec 4:5 – No Joh 3:5 – and of Joh 3:27 – A man 1Co 2:14 – the things Col 1:27 – whom Col 2:2 – understanding 1Jo 4:6 – We are 1Jo 4:13 – General Rev 21:6 – freely Rev 22:17 – freely
Fuente: The Treasury of Scripture Knowledge
THE SPIRIT OF PROMISE
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.
1Co 2:12
Lost by mans sin, this blessed power of communion with the Father of spirits must be restored by the Spirit of God. It was to this our Lord referred when He spake of the promise of the Father to be received soon after His ascension; and to the truth and reality of this most blessed gift all Scripture bears testimony.
I. Who they are who have received and do yet receive the Spirit.We. In 1Co 12:7 the words are every man, but this is necessarily explained in 1Co 2:12-13, by all who are members of the body of Christ (1Co 12:27). In Eph 1:13, in whom after ye believed ye were sealed with that Holy Spirit of promise. In Gal 4:4-6, because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. In Act 10:44-45, and in many passages besides, the same truth is pressed on us that all Gods children have received and do still receive this Holy Spirit, to seal them as His children, and to edify and build them up for an habitation of God through the Spirit (Eph 2:21-22). No child of God without His Spirit (Rom 8:9); any one not having this Holy Spirit is not sealed, is not justified, is not safe, is none of His (2Co 1:21).
II. For what purpose do we receive the Spirit?That we may know the things which are freely given to us by God.
(a) What they are: Pardon of sin through the blood of His Cross (Col 1:20; Isa 1:18). No condemnation to them who are in Christ (Rom 8:1; Rom 5:1; Psa 32:1-2; Isa 43:25; Isa 44:22). Salvation in all its fullness through His life (Rom 5:9-10; 1Pe 1:8; Php 2:11-12). The covering robe of His spotless righteousness (Isa 61:10; Heb 11:7; Php 3:9-10). An inheritance at last among His saints (Act 26:18; 1Pe 1:4-5; Joh 14:1-2). These are some of the promised glories freely given to us by God (1Co 2:9).
(b) How we may prepare for them. By the Spirit of Truth (Joh 14:26; Joh 15:26) guiding us into all truth (Joh 17:17; Joh 17:19). By the Spirit of Prayer (Rom 8:26) teaching us to pray (Jud 1:20). By the Spirit of Holiness purifying our souls in obeying the truth through the Spirit (1Pe 1:22), transforming us into His image (2Co 3:18).
(c) How we may see these unseen glories and realise this preparedness. It is the Spirit alone who can reveal the unseen and make it real (1Co 2:9; Joh 16:8-9; Joh 16:14-15).
As God has said, Be filled with the Spirit (Eph 5:18), should we not all seek more of His blessed influences to show us how much we yet need, and how real the coming glory for which we should be preparing?
Rev. Canon Linton.
Illustration
In the fourteenth verse of this chapter the Apostle lays down as a fundamental truth that the natural man receiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned. Since this is so, the presence and power of Gods Holy Spirit to enable him to receive them and know them must be indispensable and indisputable. As no man can say that Jesus is the Lord but by the Holy Ghost (1Co 12:3), then the Holy Ghost alone can lead him to eternal salvation, and to the manifestation of a true life here. God has given us senses by which to communicate with the world around, but He has given no bodily or mental organs by which to hold communion with Himself. We can hear the voice of a friend, but we have no avenue by which the natural man, in mind or body, can receive and recognise the voice of his God.
Fuente: Church Pulpit Commentary
1Co 2:12. Spirit of the world refers to the matter of human philosophy that has been under consideration through many verses. The spirit which is of God is the source of divine inspiration, and by receiving such a spirit it would reveal the things that are gifts from God. This is the same thought as shown in verses 9, 10.
Fuente: Combined Bible Commentary
1Co 2:12. Now we 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. Not only are the things themselves freely given us, but we only know them, so as to make them our own, through the Spirit which is given to us of God for that very end.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The apostle declares what spirit they had not received, namely, the spirit they had not received, namely, the spirit of the world: We have not received the spirit of the world: that is, the spirit which suggests worldly wisdom, and savours only of worldly things: which acts and influences only worldly men. In the whole generation of worldly men there is the same worldly spirit, and this spirit of the world is an earthly spirit, it is a low, a little, and a narrow spirit: earthly things which are present and visible, such a soul gapes after, and grasps hard; but future and invisible things, which are far off and out of sight, are neither believed nor sought after.
Observe, 2. The apostle declares what spirit they had received, namely, the spirit which is of God, and of what use that Holy Spirit is unto them: it teaches them to know the things which are freely given them of God: that is, the Holy Spirit showeth us both what God is, and what the things of God are; we are enlightened with the knowledge of that grace and goodness of God which is discovered to us in the gospel, we know both divine mysteries and divine mercies, both what God hath done for us, and what he hath wrought in us, which are the things that are freely given us of God.
Observe, 3. The apostle declares how he preached these spiritual things after a spiritual manner, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth: that is, not in the words and after the manner now counted by the Gentile philosophers to be learned and wise, but in the very words, and after the very manner, which the Spirit of God teacheth us.
Where learn, That the holy apostles spake and wrote by the immediate inspiration of the Holy Ghost, as well as the prophets of old time, and delivered nothing as from God but what God revealed to them by his Holy Spirit: and accordingly some interpret those words, comparing spiritual things with spiritual, that is, say they, comparing the things which were written by the Spirit in and under the Old Testament, with what is now revealed to us under the New.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 2:12-13. Now we have received, not the spirit of the world Which suggests worldly wisdom; the spirit that is in worldly, carnal people, and which guides and governs them; a spirit which is earthly, sensual, and devilish. This spirit is not, properly speaking, received, for the carnal and unregenerate always had it; but true believers properly receive the Spirit of God, which before they had not. That we might know Might discern, understand, form just ideas of, and be experimentally acquainted with; the things freely given to us of God Which, without that Spirit, it is as impossible we should know, as it is that the inferior creatures should know the things belonging to man. Which things also we speak Make it our business to communicate to others; not in the words which mans wisdom teacheth To excite mens curiosity, amuse their imaginations, or gain their applause; but which the Holy Ghost teacheth And consequently must be best adapted to convey such ideas as he would impart; and to impress the hearts and consciences of men with a reverent and deep sense of those holy mysteries: comparing spiritual things with spiritual Or rather, as the apostle seems to mean, explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things; being taught by the Spirit to express the things of the Spirit. The original word, , is rightly translated interpreting, or explaining, being used by the LXX. to denote the interpretation of dreams, Gen 40:16; Gen 40:22; Gen 41:12-13; Gen 41:15; Dan 2:4; Dan 5:7; Dan 5:12. Pearce translates the clause, explaining spiritual things to spiritual men; a sense which the original will doubtless bear; but it does not agree so well with the first part of the verse, where words taught by the Holy Spirit are mentioned. This language of the apostle, as Doddridge justly observes, may certainly convince us of the great regard which we ought always to maintain to the words of Scripture; and may especially teach ministers how attentively they should study its beauties, and how careful they should be to make it the support of their discourses. Indeed, this language, in which the doctrines of the gospel were revealed to the apostles, and in which they delivered these doctrines to the world, is what Paul calls the form of sound words, which Timothy had heard from him, and was to hold fast, 2Ti 1:13. Every one, therefore, ought to beware of altering or wresting the inspired language of Scripture, in their expositions of the articles of the Christian faith. Taylor, in the sixth chapter of his Key, explains the verse under consideration thus: Which things we speak, not in philosophical terms of human invention, but which the Spirit teacheth in the writings of the Old Testament; and contends that the apostles meaning is, that he expressed the Christian privileges in the very same words and phrases by which the Spirit expressed the privileges of the Jewish Church, in the writings of the Old Testament. But if the Spirit suggested these words and phrases to the Jewish prophets, why might not he suggest to the apostles the words and phrases in which they communicated the gospel revelation to the world? especially as there are many discoveries in the gospel, which could not be expressed clearly, if at all, in the words by which the prophets expressed the privileges of the Jewish Church. Besides, it is evident, that when the apostles introduce into their writings the words and phrases of the Jewish prophets, they explain them in other words and phrases, which no doubt were suggested to them by the Spirit. See Macknight, and 2Ti 3:16.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 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:
This verse is the development of the word by the Spirit (1Co 2:10).
The Divine Spirit is contrasted with another, which also has the power of making revelations of another nature, that of the world. Beet understands thereby, the spirit which worketh in the children of disobedience (Eph 2:2); Meyer: the spirit which animates unbelieving mankind, the diabolical spirit. Does the expression used authorize us to go so far? Man, at the time of his creation, received a ; for he participates in the spiritual nature and power which are the essence of God (Gen 2:7; Joh 4:24). With the Fall, this endowment was not withdrawn from humanity. By its separation from God, the spirit of man became profane, worldly; but it remained in man, as a collective being, as a principle of knowledge and invention, enthusiasm and exaltation. This it is which Pagans called the Muse, and which is concentrated in philosophical and artistic geniuses, communicating to them marvellous insight and words of wondrous power, by which they give tone to their age. And hence the apostle does not scruple himself to quote sayings of the Greek poets, and to designate one of them by the name of prophet (Act 17:28; Tit 1:12). But to whatever degree of power this spirit of the world may rise, it cannot give man the knowledge of the Divine plans, nor make an apostle even of the greatest genius. The expression , we have not received, signifies, The spiritual power which has made us what we are, is not that. Comp. an analogous form, Rom 8:15.
With this spirit which rises, so to speak, from the heart of the , the apostle contrasts the Divine Spirit, literally, the Spirit which proceeds () from God. This form emphasizes the transcendent character of His inspiring breath. He was in God, and He proceeds from Him to enter into man; comp. Rom 5:5. This is something different from human inspiration, even when raised to its highest power.
The art. , after , was not strictly necessary (see on 1Co 2:7). But it is put here to remind us of the contrast to the other spirit, the cosmical spirit: We are certainly neither Platos, nor Demostheneses, nor Homers; but if you would learn what are the thoughts of God toward you, listen to us! The Spirit proceeding from God Himself is He who has revealed them to us.
There is a very marked contrast between the two terms, , that we might know, and , the things which have been (freely) given to us. By this second term Paul understands the gracious blessings of salvation, the gift of the Son, the expiation accomplished by Him, and all the benefits flowing from them: justification, sanctification, final redemption (1Co 1:30). These blessings one may enjoy by simple faith, but without yet measuring all their greatness, because the , knowing, is yet wanting in a certain degree. And hence the apostle asked for the Ephesians (1Co 3:18) that they might be able to understand with all saints what is the breadth and length, the depth and height, and for the Colossians (1Co 2:2-3), that they might be brought unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God and of Christ; in whom are hid all the treasures of wisdom and knowledge. Here, therefore, the , knowing, denotes the account which the believer renders to himself of all that is contained in the , the facts of salvation wrought out for him. It is those higher lights the domain of which we have sought briefly to indicate (see on 1Co 2:6). Between faith in the simple facts of salvation and these more elevated views of the Divine work, there is all the distance which separates the preaching of the evangelist from the doctrine of the Christian teacher, or, if you will, all the difference which exists between the contents of the gospel history and the teaching of the Epistles.
To this teaching of Divine wisdom, the end of this whole deduction, Paul comes in 1Co 2:13.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God. [As a man alone knows himself, so God alone knows himself. As the thoughts and intentions of a man are best known by his own spirit, so also are the divine counsels of God best known by the Spirit of God. If a man’s knowledge of himself surpasses that of his neighbor who knows him well, much more must the revelation of the unseen God by his Spirit far surpass all the speculations of mankind with regard to him. But this revelation of God the apostles enjoyed, through the Spirit of God, who guided them into all truth (Joh 16:13). How superior, then, was their knowledge to that of worldly philosophy, even if it embraced the collective knowledge of all men.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12-13. But we have not received the spirit of the world, but the Spirit who is from God, in order that we may perceive the things which have been graciously conferred upon us of God. Which things indeed we speak not in the instructing words of human wisdom, but in the instructing words of the Spirit, expounding spiritual things to spiritual people. Verily, our expositions of spiritual things are available only to spiritual people; who are so few in proportion to the population that out of a whole city we do well if we find a band of a few dozen who are spiritual enough to receive the Word of God, appreciate and utilize it, and profit thereby. It is in vain to expound these deep spiritual truths to the wicked, from the simple fact that a dead man will not eat his dinner; meanwhile we have but little encouragement with unsanctified Christians, from the simple fact that toothless babes can not feast on the fatted calf. We observe a most deplorable phenomenon in the churches relative to this great truth. An ex-India missionary said in my Bible readings in Seattle, Washington, that the heathens of India know more about the Bible than the Christians of America, from the simple fact that the missionaries conduct a Bible school daily, which the natives attend and receive instructions from the precious Word expository of the redemptive scheme, while in America they have nothing but the poor little degospelized Sunday sermonettes, so diluted with everything except the gospel that the people who are dependent on them literally famish for the bread of life. Suppose a city pastor of five hundred members should announce on Sunday a daily Bible school. I trow he would find himself teaching to empty walls and naked seats. The only chance is to begin at the foundation, use his membership as a missionary population and get them saved, proceeding after the apostolic manner with the school of Christ, daily feeding them on the bread of life, and building them up in the deep things of God. In that case he must of necessity lop off that routine of unscriptural institutions, invented by a fallen church in the vain attempt to substitute the Holy Ghost, who has been grieved away because they disobeyed Him and took the meetings out of His hands. These carnal institutions, worshipping paltry pelf, as if our God were poor, have taken all the time which God has given the people to study and be taught His precious Word, and to dive down into the deep things of God. Why will we not all lop them off, since they are not only useless, but injurious, and return to New Testament simplicity, and all delight ourselves in the school of Christ, studying Gods precious and wonderful truth, and sinking deeper and deeper into the deep things of God?
Fuente: William Godbey’s Commentary on the New Testament
Verse 12
Spirit of the world; worldly wisdom.
Fuente: Abbott’s Illustrated New Testament
1Co 2:12. From a general principle Paul now turns to himself and colleagues.
The spirit of the world: the one animating principle of the men of the world. It is the spirit which now works in the sons of disobedience,
Eph 2:2; the spirit of error, 1Jn 4:6 : an intelligent spiritual power acting in obedience to (Eph 2:2) its ruler, the ruler of this world, Joh 12:31. Thus they who disobey God are acting under the direction of His enemy. Cp. Rom 6:16. The Spirit of God is also from God: for, the Spirit which breathes in the breast of God and permeates His entire consciousness, He sends forth to be the animating principle of His people’s life. Cp. Rev 1:4; Rev 5:6.
Graciously-given: cognate to gift-of-grace, 1Co 1:7; Rom 1:11. It refers probably to the future glory, (1Co 2:7,) passing human thought, (1Co 2:9,) which, in the purpose and by the undeserved favor of God, is already (to our faith and hope) our inheritance and possession. But these words are true also of present spiritual gifts. Just as God breathed into Adam’s body a human spirit, that he might become conscious of the material good which God had given to him, so God has breathed into us the breath of His own life that we may become conscious of His richer and eternal and altogether undeserved gifts to us in Christ.
That we may know etc.; completes the explanation of 1Co 2:10 a.
That the Spirit who searches all the deep things of God is an actively intelligent Person distinct from the Father, (cp. 1Co 12:11, according as He pleases,) is implied in Joh 16:13, He will not speak of His own accord, but as many things as He hears He will speak, where Christ teaches that the Spirit is so distinct personally from the Father as to listen to, and repeat, the Father’s words. And that the Spirit knows everything in the mind of the Father, as a man’s spirit knows all the man knows, proves Him to be divine. Since, sent by the Father, He dwells in us, He is given and received. Just as the Son, a Divine Person, is given for us, that He may be our Lord so the Spirit is given to us, to be in us as the animating principle of our new life. The names of the Three Divine Persons of the One Trinity are found side by side in 1Co 12:4-6; 2Co 13:13; Mat 28:19; Rev 1:4-5.
Fuente: Beet’s Commentary on Selected Books of the New Testament
2:12 Now we have received, not the {m} spirit of the world, but the spirit which is of God; {11} that we might {n} know the things that are freely given to us of God.
(m) The Spirit which we have received does not teach us things of this world, but lifts us up to God, and this verse teaches us the opposite of what the papists teach: what faith is, from where it comes, and from what power it originates.
(11) That which he spoke generally, he confines now to those things which God has opened to us of our salvation in Christ: so that no man should separate the Spirit from the preaching of the word and Christ: or should think that those fanciful men are governed by the Spirit of God, who wandering besides the word, thrust upon us their vain imaginations for the secrets of God.
(n) This word “know” is taken here in its proper sense for true knowledge, which the Spirit of God works in us.
Fuente: Geneva Bible Notes
"We" is emphatic in the Greek text. All believers have received the Holy Spirit (1Co 12:13; Rom 8:9). He helps us understand the mind of God and the things God has given us. This Spirit is vastly different from the spirit (viewpoint) of the world. Unbelievers cannot understand the things of God as believers can because they have no one who can help them perceive these supernatural things.
". . . as a man’s own spirit best understands his inner thoughts, so the Spirit of God alone can grasp divine truths (1Co 2:11), and alone can interpret to those within whom he dwells ’the things that are freely given to us by God’ (RV)." [Note: Bruce, p. 40.]
"The tragic failures of men to understand clearly God’s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit." [Note: Robertson, 4:87.]