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Exegetical and Hermeneutical Commentary of 1 Corinthians 2:16

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

16. For who hath known the mind of the Lord ] See note on 1Co 1:10. The Hebrew of Isa 40:13, here quoted, has spirit, the Septuagint mind. St Paul here follows the Septuagint, which is nearer to the original than our version, ‘Who hath directed the Spirit of the Lord?’ The literal translation is, ‘Who hath measured the Spirit of the Lord?’ As none but the believer possesses the mind of the Lord, and as none can venture to assume a position of intellectual superiority to Him, the assertion in the preceding verse is established. The possession of this mind of Christ renders him who has it a mystery to him who has it not. The workings of his soul, thus enlightened by a higher power, are inscrutable to those who are destitute of spiritual vision. We must not omit to notice that in the passage which the Apostle here quotes as referring to Christ the original has Jehovah. See also Jer 23:18.

Fuente: The Cambridge Bible for Schools and Colleges

For who hath known … – This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that anyone has ever known the mind of the Lord. The argument of Paul is this, No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ; who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.

The mind of Christ – The views, feelings, and temper of Christ. We are influenced by his Spirit.

Remarks On 1 Corinthians 2

1. Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1Co 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society it would be proper, it would have been proper in Corinth. Let this thought rebuke those, who, when they preach to a frivilous and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course; and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation, should remember, that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give: seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

2. The purpose of every minister should be like that of Paul, to preach Christ and only him crucified. See the note on 1Co 2:2.

3. If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others to be humble also. We should not, indeed, be afraid of people; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless.

Would I describe a preacher, such an Paul,

Were he on earth, would hear, approve, and own,

Paul should himself direct me. I would trace.

His master-strokes, and draw from his design.

I would express him simple, grave, sincere;

In doctrine uncorrupt; in language plain;

And plain in manner, decent, solemn, chaste,

And natural in gesture: much impressd.

Himself, an conscious of his awful charge;

And anxious mainly that the flock he feeds.

May feel it too. Affectionate in look,

And tender in address, as well becomes.

A messenger of grace to guilty men.

Task, B.

Our aim should be to commend our message to every mans conscience; and to do it with humility toward God, and deep solicitude; with boldness toward our fellow man – respectfully toward them – but still resolved to tell the truth, 1Co 2:3.

4. The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have made the change on his soul. His hopes, his joys, his peace, his sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings, of his heart – that if left to himself he would never have had them; so he has the fullest demonstration that they are to be traced to a divine source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion?

Can a child doubt whether it loves a parent? Can a husband doubt whether he loves his wife? Can a friend question whether he loves a friend? Or a man whether he loves his country? And can he doubt whether this emotion produces joy? And can a person doubt whether he loves God? Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God, and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who would tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honorable, and evinces the highest qualities and principles of the human mind.

5. Christians are influenced by true wisdom, 1Co 2:6. They are not fools; though they appear to be to their fellow man. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who believes that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die – to be judged – to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is frivilous and thoughtless over the grave and over hell equally foolish and mad? And if there is a God, a heaven, a Saviour, and a hell; if people are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world – while many are destitute of learning, science, and eloquence, they have a wisdom which will survive when all other is vanished away.

6. All the wisdom of this world shall come to nothing, 1Co 2:6. What will be the value of political sagacity, when all governments shall come to an end but the divine government? What will be the value of eloquence, and graceful diction, when we stand at the judgment seat of Christ? What will be the value of science in this world, when all shall be revealed with the clearness of noonday? How low will all human attainments appear in that world, when the light of eternal day shall be shed over all the works of God? How little can human science do to advance the eternal interests of man? And how shall all fade away in the future world of glory – just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

7. God has a purpose in regard to the salvation of people, 1Co 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favors of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!

8. One great and prominent cause of sin is the fact that people are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1Co 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When people blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are willfully ignorant, and their crime is often enhanced by this fact; but it is equally true that they know not what they do. For such poor, blinded, deluded mortals, the Saviour prayed; and for such we should all pray. The man that curses God, has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration while his Sin should be HAted – and is a proper subject of prayer.

9. People are often committing the most awful crimes when they are unconscious of it 1Co 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport! But how will it be regarded on the Day of Judgment? A person may revile the Saviour! But how will it appear when he dies? It is a solemn thing to trifle with God and with His laws. A man is safer when he plays on top of a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he makes fun of religion and God! In a world like this, people should be serious and revere God. A single deed, like that of the crucifixion of Christ, may be remembered, when all the circumstances of sport and mockery shall have passed away – remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

10. Christians have views of the beauties of religion, and have consolations arising from these views, which the world does not have, 1Co 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the people of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what people elsewhere have not enjoyed; and they are elevated to privileges which people elsewhere do not possess. On earth, they partake of happiness which the world never can give, and in heaven they shall partake of the fulness of that joy – of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not want to be a Christian?

11. The Holy Spirit is in some sense distinct from the Father. This is implied in his action as an agent – in searching, knowing, etc. 1Co 2:10-11. An attribute; a quality, does not search and know.

12. The Holy Spirit is divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be divine. No created being can have this intelligence, 1Co 2:10-11.

13. Christians are actuated by a different Spirit from the people of this world, 1Co 2:12. They are influenced by a regard to God and His glory. The people of the world are under the influence of pride, avarice, sensuality, ambition, and vain glory.

14. The sinner does not perceive the beauty of the things of religion. To all this beauty, he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the people of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the people of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.

15. The reason of this is, that people love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin – and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinners conversion. There is nothing else; and,

16. We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by Him alone that he sees the beauty of the religion which he loves; it is by His influence alone that he differs from his fellow man. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish His influences! How careful should he be not to grieve Him away!

17. There is a difference between Christians and other people. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the people of this world?

Fuente: Albert Barnes’ Notes on the Bible

Verse 16. For who hath known the mind of the Lord] Who that is still an animal man can know the mind of God? so as to instruct him, viz. the spiritual man, the same that is spoken of, 1Co 2:15. But the words may be better understood thus: How can the animal man know the mind of the Lord? and how can any man communicate that knowledge which he has never acquired, and which is foolishness to him, because it is spiritual, and he is animal? This quotation is made from Isa 40:13.

But we have the mind of Christ.] He has endowed us with the same disposition, being born again by his Spirit; therefore we are capable of knowing his mind and receiving the teachings of his Spirit. These teachings we do receive, and therefore are well qualified to convey them to others.

The words, that he may instruct him, , should be translated that he may teach IT: that is, the mind of God; not instruct God, but teach his mind to others. And this interpretation the Hebrew will also bear.

Bishop Pearce observes: “The principal questions here are,, what signifies, and what is relative to. The Hebrew word which the Septuagint translate by these two is yodiennu: now, since yodia signifies as well to make known as to know, (and indeed this is the most frequent sense of it in the Old Testament,) the suffix (postfix) nu, may relate to a thing, as well as to a person; and therefore it may be rendered not by him, but by it, i.e. the mind of the Lord. And in this sense the apostle seems to have used the words of the Seventy; for, if we understand here to be the relative to , Lord, this verse contains no reason for what went before; whereas, if it be a relative to , mind, it affords a reason for what had been said before, 1Co 2:14.” The true translation of the passage, as used by the apostle, appears to be this: For who hath known the mind of the Lord, that he should TEACH IT? And this translation agrees with every part of the context, and particularly with what follows.

1. THIS chapter might be considered a good model for a Christian minister to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by St. Paul and the apostles in general. This great apostle came not to the people with excellency of speech and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of St. Paul or the design of the Gospel, who make the chief excellence of their preaching to consist in the eloquence of language, or depth of human reasoning. That may be their testimony, but it is not God’s. The enticing words of man’s wisdom are seldom accompanied by the demonstration and power of the Holy Spirit.

2. One justly remarks, that “the foolishness of preaching has its wisdom, loftiness, and eloquence; but this consists in the sublimity of its truths, the depth of its mysteries, and the ardour of the Spirit of God.” In this respect Paul may be said to have preached wisdom among those which were perfect. The wisest and most learned men in the world, who have seriously read the Bible, have acknowledged that there is a depth and height of wisdom and knowledge in that book of God which are sought in vain any where else: and indeed it would not be a revelation from God were it not so. The men who can despise and ridicule this sacred book are those who are too blind to discover the objects presented to them by this brilliant light, and are too sensual to feel and relish spiritual things. They, above all others, are incapable of judging, and should be no more regarded when employed in talking against the sacred writings than an ignorant peasant should be, who, not knowing his alphabet, pretends to decry mathematical learning.

3. A new mode of preaching has been diligently recommended,- “Scriptural phraseology should be generally avoided where it is antiquated, or conveys ideas inconsistent with modern delicacy.” St. Paul did not preach in the words which man’s wisdom teacheth- such words are too mean and too low for a religion so Divine. That which the Holy Spirit alone can discover, he alone can explain. Let no man dare to speak of God in any other way than he speaks of himself in his word. Let us take care not to profane his truths and mysteries, either by such low and abject ideas as are merely human, or by new and worldly expressions altogether unworthy of the Spirit of God.

4. It is the glory of God, and ought to be ours, not to be acceptable to carnal men. The natural man always finds some pretence to excuse himself from believing, by looking on the mysteries of religion as being either too much above man or too much below God; the spiritual man judges them to be so much the more credible, the less credible they are to the natural man.

The opposition, contempt, and blindness of the world, with regard to the things of God, render all its judgments concerning them liable to exception: this blindness in spiritual things is the just punishment of a carnal life. The principal part of the above is extracted from the reflections of the pious Quesnel.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

For who hath known the mind of the Lord, that he may instruct him? This phrase is taken out of Isa 40:13, and was quoted by our apostle before, Rom 11:34; the sense of it, as here used, is: For what natural man, that never was taught and enlightened by the Spirit of God, could ever know the secret counsels of God, and the Divine mysteries of mans salvation? Nor can any instruct him what to do. It is by some observed, that signifies, by arguments to bring one over to be of his mind, which indeed is a kind of instruction.

But (saith the apostle) we, who have the Spirit of God given to us, dwelling and working in us, and instructing us, we have the mind of Christ; for the Spirit of Christ, which is our teacher, knoweth his mind, and hath revealed it unto us.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. Forproof of 1Co2:15, that the spiritual man “is judged of no man.” Inorder to judge the spiritual man, the ordinary man must “knowthe mind of the Lord.” But “who of ordinary men knows”that?

that he may instruct himthatis, so as to be able to set Him right as His counsellor (quoted fromIsa 40:13; Isa 40:14).So the Septuagint translates the Greek verb, whichmeans to “prove,” in Ac9:22. Natural men who judge spiritual men, living according tothe mind of God (“We have the mind of Christ”), arevirtually wishing to instruct God, and bring Him to another mind, ascounsellors setting to right their king.

we have the mind of Christinour degree of capability to apprehend it. Isa 40:13;Isa 40:14 refers to JEHOVAH:therefore, as it is applied here to Christ, He is Jehovah.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For who hath known the mind of the Lord,…. The deep counsels of his heart, the scheme of salvation by Jesus Christ, as drawn in his eternal mind, the sense of the Spirit of God in the writings of the Old Testament, the things of the Spirit of God, or the doctrines of grace more clearly revealed under the Gospel dispensation; not any natural man, by the light of truth and strength of reason, has known any of these things. The apostle either cites or alludes to Isa 40:13

that he may instruct him? not the Lord, who needs no instruction from any, nor can any teach and instruct him, nor would any be so bold and insolent as to attempt it nor does the knowledge of the mind of the Lord qualify any for such a work; since if he knows ever so much of it, he cannot know more than the Lord himself: but the spiritual man, whom a natural man, being ignorant of the mind of the Lord, cannot instruct; and so the words give a very proper and sufficient reason why the spiritual man is not discerned, judged, convinced, and instructed by the natural man:

but we have the mind of Christ; the same with “the mind of the Lord” which proves that Christ is the Lord, or Jehovah, and so truly and properly God; and which is to be understood, not only of the apostles and ministers of the Gospel, but of all true believers; and therefore want no instruction, as they can have none from the natural man; though chiefly of the former, whereby they were abundantly qualified for the further instruction even of spiritual men.

Fuente: John Gill’s Exposition of the Entire Bible

For who hath known the mind of the Lord ( ;). Quotation from Isa 40:13.

That he should instruct him ( ). This use of (relative

who ) is almost consecutive (result). The man is superior to others who attempt even to instruct God himself. See on Acts 9:22; Acts 16:10 for , to make go together.

But we have the mind of Christ ( ). As he has already shown (verses 6-13). Thus with the mind (. Cf. Phil 2:5; Rom 8:9; Rom 8:27). Hence Paul and all men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, “I know him whom I have believed.” “I believe; therefore I have spoken.”

Fuente: Robertson’s Word Pictures in the New Testament

Mind [] . See on Rom 7:23. The understanding of the Lord. The divine counsels or purposes which are the results of the divine thought. See on Rom 11:34.

Instruct [] . See on proving, Act 9:22.

Fuente: Vincent’s Word Studies in the New Testament

1) “For who hath known the mind of the Lord.” (tis gar egno noun kuriou) “For who knew or has known the mind of the Lord.” Isa 40:13, asks ‘Who hath directed the Spirit of the Lord?” Rom 11:34.

2) “That he may instruct him?” (Hos sumbebasei auton;) “Who will instruct Him?” God’s thoughts are higher than natural man so that the natural man, apart from the Holy Spirit, can not understand them, Isa 55:7; Isa 55:9.

3) “But we have the mind of Christ.” Paul affirms that he, his missionary companions, and those saved, in Christ, have, hold, or contain the mind of Christ, 2Co 5:17. (Greek hemeis de noun Christou echomen). “But we, the mind of Christ, have or hold.” Php_2:5; 2Ti 1:7.

Fuente: Garner-Howes Baptist Commentary

16. For who hath known ? It is probable that Paul had an eye to what we read in the 40 chapter of Isaiah. The Prophet there asks,

Who hath been God’s counselor? Who hath weighed his Spirit, (142) (Isa 40:13,)

or hath aided him both in the creation of the world and in his other works? and, in fine, who hath comprehended the reason of his works? Now, in like manner Paul, by this interrogation, designs to teach, that his secret counsel which is contained in the gospel is far removed from the understanding of men. This then is a confirmation of the preceding statement.

But we have the mind of Christ. It is uncertain whether he speaks of believers universally, or of ministers exclusively. Either of these meanings will suit sufficiently well with the context, though I prefer to view it as referring more particularly to himself and other faithful ministers. (143) He says, then, that the servants of the Lord are taught by the paramount authority of the Spirit, what is farthest removed from the judgment of the flesh, that they may speak fearlessly as from the mouth of the Lord, — which gift flows out afterwards by degrees to the whole Church.

(142) The expression made use of by Isaiah is, Who hath directed the Spirit of the Lord? Our author, quoting from memory, seems to have had in his eye an expression that occurs in a preceding part of the same passage, “and weighed the mountains in scales.” — Ed.

(143) Calvin, when alluding to this passage, as he evidently does in his Commentary on Rom 11:34, views the expression, We have the mind of Christ, as applicable to believers universally — “ Nam et Paulus ipso alibi, postquam testatus erat onmia Dei mysteria ingenii nostri captum longe excedere, mox tamen subjicit, fideles tenere mentem Domini: quia non spiritum hujus mundi acceperint, sed a Deo sibi datum, per quem de incomprehensibili alioqui ejus bonitate edocentur;” — “For even Paul himself, in another place, after testifying that all the mysteries of God far exceed the capacity of our understanding, does nevertheless immediately add, that believers are in possession of the Lord’s mind, because they have received not the spirit of this world, but that which has been given them by God, whereby they are instructed as to his otherwise incomprehensible goodness.” — Ed.

Fuente: Calvin’s Complete Commentary

(16) For.This is the proof that the enlightened spiritual man cannot be judged by any one who is not thus enlightened. Who (thus uninstructed) can know the mind of the Lord Jesus, that he may instruct Him?

But we.That is, spiritual men, including the Apostles. The Apostle here identifies Christ with the Spirit, whom he has previously spoken of as the Teacher of spiritual things. He does not mean to assert that the Apostles knew all that the mind of Christ knew, but that all things which they did know were from Him and spiritual (Joh. 15:15).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. We The spiritual.

Mind of Christ We having the mind of Christ, whom none can instruct, cannot be judged by any natural man. Our experience and gifts from God the world knows not of, and has no right or power to pronounce judgment upon. High communion with God, with exalted excitement of emotions, while it has its blessedness is not without its dangers. The human imagination is therein liable to catch fire, and a wild fire it is liable to be. The experience of the Church suggests the following cautions:

1. Our spiritual experiences must be in accordance with the teachings of Christ, and regulated by the laws of the inspired written word. Those whose spiritual emotions, impressions, or cognitions contradict the word of God, are actuated by a delusive spirit.

2. Such spiritual exercises should accord with natural decency and becomingness; for “nature itself teaches” that decency and propriety are of God.

3. Our spiritual enjoyments should not exert themselves in mere emotional pleasure; but purify our daily life, make us honest in business, courteous in manners, faithful in our secular duties, and enterprising in good-doing. A mere contemplative or monastic piety lacks the true spirit of Christ.

4. True communion with God is modest and not boastful. It can bear with patience the pretence of the world to sit in judgment upon it. Nor does it endow its own personal opinions with the attribute of divine omniscience.

5. Our spiritual joy should give us firm faith, and a holy yet modest boldness in presenting religion to others; not obtrusively, but studying the occasion; not driving or persecuting, but winning souls to Christ and goodness. When we truly feel our religion to be a great treasure, we are most likely best to succeed in the effort to impart it to others.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Co 2:16. That he may instruct him. “Him, refers here to spiritual man in the former verse, says Mr. Locke; for St. Paul is shewing, not that a natural man, and a mere philosopher, cannot instruct Christ;this nobody, pretending to be a Christian, could imagine;but that a man, by his bare natural parts, not knowing the mind of the Lord, could not instruct, could not judge, could not correct a preacher of the Gospel, who built upon revelation, as he did.” Many interpreters, however, think it more agreeable to the construction, and its connection with what follows, by Him to understand God. This part of the epistle is very artificially conducted: the Apostle is now aiming at the great point of establishing his authority, which had been suspected among them; yet he does not directly propose, but obliquely insinuates, arguments againstsuch suspicions; arguments which might possess their minds, before they were aware of what he intended to effect by them. This important remark will often present itself to the attentive reader of St. Paul’s Epistles. See Doddridge, Guyse, and Pyle.

Inferences.It should be the resolution of every Christian, and especially the determination of every minister, to know nothing but Jesus Christ, and him crucified; (1Co 2:2.) to esteem this the most important of all knowledge, to cultivate it in their own minds, and endeavour to propagate it to others. Fraught with this divine science, those ministers of the Gospel who know least of the excellency of speech, and the enticing words of man’s wisdom, will do more important service for the reformation of the world, and the salvation of souls than without it the greatest masters of language, or adepts in philosophy, will ever be able to effect. Let the princes of this world boast of the knowledge and refined policy, which is so soon to perish, (1Co 2:6.) by which so many of their subjects perish, and sometimes themselves before their time:In how many instances does it leave them to imitate the destructive maxims of those, who, under pretence of public good, but really under the instigation of the basest private passions, crucify Jesus, the adorable Saviour,the Lord of glory! 1Co 2:8.

We should continually pray to God to teach us more of that hidden wisdom, which they who are truly initiated into real Christianity know, and which opens upon us views and hopes beyond what eye hath seen, or ear heard, or it hath particularly and fully entered into the heart of man to conceive, 1Co 2:9. There is no need we should distinctly conceive it; it is enough that we know in the general it is what God hath prepared for them who love him: a consideration, which many surely teach us to despise that which he so often bestows on those who hate him; on those with whom he is angry every day.

Happy will it be, if that spirit which searcheth all things, even the hidden things of God, give us more deeply and affectionately to know the things which are freely given us of God, and to adore that grace from which we receive them. These things we learn with the highest advantage from the holy Scriptures, where they are delivered in words which the Holy Ghost taught, 1Co 2:12-13 words therefore the most admirably adapted to express those spiritual and sublime ideas which they were intended to communicate; and in which, consequently, we learn to speak of the things of God with the exactest propriety, and the purest edification.

May we be enabled spiritually to discern them, with whatever contempt they may be treated by natural, that is animal men; by those who, though conceited of their rational powers, can relish little or nothing but what relates to this low and sensual life! 1Co 2:14. Conscious of that inward discerning, which discovers all things to us in their true light, even things of infinite importance, may we pity that undiscerning rashness of blind arrogance and pride, with which some, who think themselves the wisest, in proportion to the degree in which they are the most wretched of mankind, may treat us; and not only us, but that gospel which is our glory and our joy! 1Co 2:15. We have the mind of Christ delivered to us by his holy apostles, who were intimately and miraculously instructed in it. Let us humbly receive the oracles which they deliver; and whilst others are presuming haughtily to censure them, may we think ourselves happy if, with meek submission to their unerring authority, we may sit at the feet of such teachers, and regulate our lives by their instructions!

REFLECTIONS.1st, The apostle had before declared with what unadorned simplicity he had preached to his Corinthian brethren the doctrines of the gospel; they needed no varnish, and he trusted to their native weight and evidence to recommend them. And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God; he used no rhetorical arts nor affected curious speculations, but plainly declared the message which he had received of the Lord, the truth of which was attested by prophesies and miracles, and sealed to their hearts by the demonstration of the spirit. For I determined not to know any thing among you, save Jesus Christ, and him crucified, avoiding all shew of Jewish or Grecian literature, and above all things insisting upon that one distinguished point, in which all the lines of our salvation meet as in one centre, from which all the privileges of the gospel flow as from their source, and under the influence of which we can alone be engaged and inclined to all the service to which our Saviour calls us, constrained by his dying love. And I was with you in weakness, and in fear, and in much trembling, deeply sensible of his own insufficiency for the arduous work; in his outward circumstances and appearance, poor and despicable; exposed to innumerable difficulties from the enmity of the world without, and the envy of some within, who wanted to make a party against him, and, above all, deeply exercised in his own soul, lest his message should be despised and rejected by them to their eternal ruin. And my speech, and my preaching, was not with enticing words of man’s wisdom; these he studiously avoided, but he taught with much more effectual evidence, in demonstration of the Spirit and of power, not only by the miracles which he wrought in confirmation of his mission, but by the energy with which the Holy Ghost accompanied his preaching to their consciences: that your faith should not stand in the wisdom of men, as supported by mere human evidence, or wrought by mere moral persuasion or argument, but in the power of God, arising from a divine conviction of the truth, resting on divine testimony, and produced by the operation of God. Note; (1.) Nothing is more contrary to the spirit of the gospel than the affectation of being admired as orators, instead of being useful preachers. (2.) Christ, in his person and offices, should be the great subject of all our discourses; nothing so effectually reaches the conscience as the doctrine of the cross. (3.) Faithful ministers have peculiar trials, both from without and within, trembling sometimes for themselves, conscious of their own infirmities; and trembling for the people, lest that which should be to them a savour of life unto life, should, by their unbelief and prejudices, become a savour of death unto death. (4.) The faith of God’s people is not the effect of mere human persuasion, but of divine operation.

2nd, The apostle had disclaimed all affectation of human wisdom. Howbeit, says he, we speak wisdom among them that are perfect, (, ) and grown up to greater maturity in knowledge, understanding, and grace; demonstrating the infinite wisdom and suitableness of the divine contrivance, in the grand scheme of man’s salvation, through faith in a crucified Jesus.Yet not the wisdom of this world, such systems as philosophers have invented or will approve; nor of the princes of this world, such as the proud Rabbis and great men of the earth comprehend, or conceive, who, with all their boasts of science, come to nought, and perish in their pride, if they be not humbled to genuine repentance. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. The divine contrivance for the salvation of lost sinners had been unknown to the Gentile world, and but dimly revealed to the Jews in mysterious types and figures; but now the fulness of time was come, when the mystery of grace should be unfolded. And this design of the divine wisdom none of the princes of this world knew, neither the Roman governor, nor the high priest and elders of the Jews; for had they known it, they would not have crucified him, who in essential Deity is one with the Father, and justly claims the title of the Lord of Glory. 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. Low as their apprehensions were of the crucified Redeemer, yet has he brought in a salvation for lost souls, unutterably glorious, by a contrivance far above human conception, and has prepared for those faithful souls, who, sensible of his amazing grace, feel the power of his divine love in their hearts, such inestimable blessings as pass man’s understanding. But these glorious things God hath revealed unto us by his Spirit, by a divine illumination in the preaching of the gospel; for the Spirit, who is the great agent in the conversion of the sinner’s soul, illuminating his darkness, and quickening him from his state of death, searcheth all things, yea, the deep things of God; and who alone, being perfectly acquainted with his counsels, is fully able to reveal them to us. For what man knoweth the things of a man, save the spirit of man which is in him? None but our own spirit can discover what passes in our secret thoughts; even so the things of God knoweth no man, but the Spirit of God: none but that eternal Spirit, who is essentially God, and one with the Father and the Son, (as a man’s soul is one with him, and conscious of all that passes in his breast) can know or reveal these unto us. Now we have received, not the spirit of the world, that we should be guided by its wisdom, or follow its maxims, but the Spirit which is of God, whose office it is, in the oeconomy of man’s salvation, to enlighten the darkened mind, that we might know the things that are freely given to us of God, even all those inestimable blessings and privileges, of which, by grace through faith, we are made partakers. Which things also we speak, declaring, from happy experience, the truths which the Spirit hath revealed to us, not in the words which man’s wisdom teacheth, affecting to set them off with figures of oratory, but which the Holy Ghost teacheth, to add to which would be but to gild the brilliant, which shines infinitely brighter in its native lustre; comparing spiritual things with spiritual, the types with the antitype, the prophesies with their fulfilment, the Old Testament with the New, which serve to cast mutual light and glory on each other, and supply us with expressions, which most forcibly and clearly convey the Spirit’s meaning to the heart. But the natural man, who continues under the darkness of his fallen mind, whatever attainments in human wisdom and literature he may have made, receiveth not the things of the Spirit of God: for they are foolishness unto him, because he cannot reconcile them to his corrupted reason and defiled mind; neither can he know them; he is as much under a moral incapacity of ever attaining to the true understanding of spiritual things, as the blind man is under a natural incapacity of discovering the brightest objects till the faculty of vision is given him, because they are spiritually discerned, and therefore cannot be comprehended without divine illumination. But he that is spiritual, and taught of God, judgeth all things, discovering the excellency, all-sufficiency, and suitableness of God’s method of salvation, and distinguishing truth from error. Yet he himself is judged of no man; no natural man, however wise or learned, discerns the principles upon which he acts; or can comprehend the truths which the spiritual man experimentally knows; or can confute him by any reasonings, when he sees that he has the word of God for his guide, and the Spirit of God has promised to lead him into all truth. For who hath known the mind of the Lord? What philosopher ever soared so high as to penetrate into the secrets of God’s eternal mind, that he may instruct him who is spiritual, in these supernatural truths? Darkness and folly are evident in all the schemes and notions of the wisest sages; but we have the mind of Christ, are divinely led into the knowledge of his designs of grace, and therefore can never be moved away from the hope of the gospel, by any pretenders to science, or by the disputations of philosophers, with whatever sounding names or titles they may be dignified. Learn hence, (1.) That the wisest sage and the most illiterate peasant are on a level, respecting the knowledge which maketh wise unto salvation. (2.) If all the wisdom that ever existed in the whole fallen race was centered in one natural man, he would in this state be as incapable of communicating one tittle of divine truth to us, as the glowworm of enlightening the universe. (3.) It is the distinguishing character of genuine Christians, that they are all taught of God, not only by external revelation, but by the Spirit’s internal illumination. (4.) The love of God, now shed abroad in our hearts, is the earnest of that inheritance which he hath prepared for the faithful. (5.) We are not to wonder that those, who are most advanced in human literature, are usually most averse to the truths of God. The reason is evident, 1Co 2:14 and they will not humble themselves. (6.) A spiritual understanding of the Scriptures is a better qualification for the ministry than all Roman or Grecian literature.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 2:16 . Proof for the . “ For in order to judge of the , one would need to have known the mind of Christ, which we are in possession of to be able to act the part of teacher to Christ .” The form of this proof is an imperfect syllogism, the last proposition in which, as being self-evident, is not expressed. [431] The major proposition is clothed in the words of Isa 40:13 (substantially after the LXX.), comp Rom 11:34 . There, indeed, applies to God; but Paul, appropriating the words freely for the expression of his own thought, applies it here to Christ (against Calvin, Grotius, and most older interpreters, also Flatt, Osiander, Ewald, Hofmann), as the minor proposition . . [433] proves.

The is the understanding of the Lord, embracing His thoughts, judgments, measures, plans, etc., the being the faculty where these originate and are elaborated. The conception is not identical with that of the (against Billroth, Neander, and many others), which rather, when imparted to man, makes his the , not being itself the ., but that which constitutes its substratum .

. ] qui instructurus sit eum , i.e. in order (after thus coming to know him) to instruct Him . See on this use of , Matthiae, II. p. 1068; Khner, II. p. 529 ff. Regarding , which is frequent in the LXX. in the sense of instruere, docere , but does not occur with that meaning in Greek writers, see Schleusner, Thes. V. p. 154. This . is not “ rather superfluously ” taken in along with the rest of the quotation (Rckert), but is included as essential to the proof of the , since the forming a judgment assumes the capacity to instruct (act as master ). This , then, is what he who would judge the must be capable of doing with respect to Christ , since these have the mind of Christ. Chrysostom says well: , , , (rather Christ’s ) , .

To refer , with Nsselt ( Opusc. II. p. 137 f.), to the (so, too, Rosenmller and Tittmann, l.c [434] p. 294), is an involved construction rendered necessary only by failure to catch the simple course of proof.

. .] the minor proposition , with the emphasis on , and the explanatory in place of . Paul includes himself along with the rest among the . These are the possessors ( ) of the mind of Christ. For, since they have the Spirit of Christ (Rom 8:9 ; Rom 8:16 ), and since Christ is in them (Rom 8:10 ; 2Co 13:5 ), their , too, can be no mental faculty different in kind from the , but must, on the contrary, be as ideally one with it, as it is true that Christ Himself lives in them (Gal 2:20 ), and the heart of Christ beats in them (Phi 1:8 ), and He speaks in them (2Co 13:3 ). Comp respecting this indwelling of Christ in His believers, the idea in Gal 3:27 ; Rom 13:14 . , , says Chrysostom, . Many commentators (not recognising the process of proof) have interpreted as perspectam habemus (see Tittmann, l.c [436] ), as e.g. Rosenmller and Flatt: “We know the meaning of the doctrine of Christ;” or Grotius: “Novimus Dei consilia, quae Christo fuere revelata.”

[431] Fully expressed, it would run thus: No one can know the mind of Christ so as to instruct Him: but we , , are they who have the mind of Christ; therefore we are they also whom no one can know so as to instruct them , that is, just they who , ver. 15.

[433] . . . .

[434] .c. loco citato or laudato .

[436] .c. loco citato or laudato .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

READER! behold the great Apostle in his fervent zeal to the cross of Christ! Think, in what view that cross appeared to his mind! He knew it’s value. He hath felt, and experienced, the blessedness of it, to his own soul; and as such, he could not remain silent, in holding it forth to others. And his own weakness, and feebleness, in preaching Christ, and him crucified, he considered as nothing, while he kept in remembrance that divine strength was rendered the more conspicuous in human nothingness. Nay, the Apostle rejoiced in the consciousness, that the more feeble his ministry was in itself, the more evident would appear Christ’s glory : and their faith be found, not to stand in the wisdom of man, but in the power of God.

Blessed be God the Holy Ghost, for the sweet instruction communicated to the Church, in this precious Chapter. Yes! thou Almighty Teacher! we do find cause to bless thee, for the very clear, and decisive line thou hast drawn, between natural knowledge and divine; between the wisdom which is from beneath, and that which is from above. None, indeed, of the princes of this world, knew the Lord of glory : neither will they ever, by mere human intellect, discover the hidden wisdom of God. But, while these things are hidden from the wise and prudent; oh! the graciousness of our God, to reveal them to babes! Lord! may thy people know their sonship, and adoption – character, by thy divine instruction; and may we have all grace, while thou art condescending to be our Teacher, to know the things which are freely given to us of God, comparing spiritual things with spiritual.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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

Ver. 16. But we have the mind of Christ ] This is a privilege confined to the communion of saints, to have communication of Christ’s secrets, to be as it were of his court and council. One saith of Dr Sibbs, that he was a man spiritually rational, and rationally spiritual, one that seemed to see the insides of nature and grace, and the world and heaven, by those perfect anatomies he had made of them all.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16. ] PROOF OF . . In order for an unassisted man , not gifted from Christ , to judge the , he must know the , the intent and disposition of Christ; yea more , must be able to teach, to instruct, Christ being not, as the , taught by Him , he must have an independent wisdom of his own , which Christ has not : and who is there, of whom this can be said ? But we ( , among whom he includes himself and the other Apostles) have (not a wisdom independent of Christ, nor do we know His mind, nor can we teach Him, but) the mind of Christ : the same mind, in our degree of apprehensiveness of it, by the imparting of His Spirit, which is in Him, and so can judge all things. The is the spiritual intent and designs of Christ.

in the prophecy is spoken of JEHOVAH; but in the whole of Isa 40 , the incarnate Jehovah is the subject. The meaning of , to teach , belongs to the LXX: in the N. T. it is to conclude, to prove, to confirm , see reff.

Fuente: Henry Alford’s Greek Testament

1Co 2:16 . Of the three clauses of Isa 40:13 , P. adopts in Rom 11:34 the 1James , 2 nd, here the 1James , 3 rd; in both instances from the LXX (which renders the Heb. freely), in both instances without the of formal quotation. ( qui instructurus sit eum , Bz [445] : on the rel [446] pron [447] with fut [448] ind [449] of contemplated result , see Krger’s Gr [450] Sprachl. , I., 53, 7, Anm. 8; Bn [451] , 318) indicates the Divine superiority to creaturely correction, which justifies the enormous claim of 1Co 2:15 b . means (1) to bring together, combine (Col 2:2 , etc.); (2) to compare, gather, prove by putting things together (Act 16:10 ); (3) widened in later Gr [452] to the sense to teach, instruct . The prophet pointed in evidence of God’s incomparable wisdom and power to the vastness of creation, wherein lie unimaginable resources for Israel’s redemption, that forbid despair. Here too the in question is God’s infinite wisdom, directing man’s salvation through inscrutable ways (1Co 2:6-9 ); but the Apostle’s contention is that this “mind” inspires the organs of revelation (1Co 2:10 ff.), and its superiority to the judgment of the world is relatively also theirs (1Co 2:14 ff.). Paul translates the of Isaiah into his own ; to him these minds are identical ( cf. Mat 11:27 , Joh 5:20 , etc.). Such interchanges betray his “innermost conviction of the Godhead of Christ” (El [453] ). serves his turn better than the literal of the original ( ruach ); the intellectual side of the is concerned, the (see note on , 1Co 1:10 ). For the emphatic , cf. 1Co 2:10 ; 1Co 2:12 , and notes; for the anarthrous nouns, note on 1Co 2:4 ; . is quasi-predicative “it is Christ’s mind no other that we have”. is not to be softened into perspectam habemus, novimus (Gr [454] ): Christ lives and thinks in the (1Co 6:17 , 2Co 13:3 ff., etc.; Joh 15:1-8 ); the unio mystica is the heart of Paul’s experience.

[445] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[446] relative pronoun.

[447]ron. pronoun.

[448] future tense.

[449] indicative mood.

[450] Greek, or Grotius’ Annotationes in N.T.

[451] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894).

[452] Greek, or Grotius’ Annotationes in N.T.

[453] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[454] Greek, or Grotius’ Annotationes in N.T.

Fuente: The Expositors Greek Testament by Robertson

hath known = knew.
LORD. App-98.
that he may = who shall.
instruct. Greek. sumbibazo. See Act 9:22. Quoted from Isa 40:14.
Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics

16.] PROOF OF . . In order for an unassisted man, not gifted from Christ, to judge the , he must know the , the intent and disposition of Christ; yea more, must be able to teach, to instruct, Christ-being not, as the ,-taught by Him, he must have an independent wisdom of his own, which Christ has not:-and who is there, of whom this can be said? But we (, among whom he includes himself and the other Apostles) have (not a wisdom independent of Christ, nor do we know His mind, nor can we teach Him, but) the mind of Christ: the same mind, in our degree of apprehensiveness of it, by the imparting of His Spirit, which is in Him, and so can judge all things. The is the spiritual intent and designs of Christ.
in the prophecy is spoken of JEHOVAH; but in the whole of Isaiah 40, the incarnate Jehovah is the subject. The meaning of , to teach, belongs to the LXX: in the N. T. it is to conclude, to prove, to confirm, see reff.
Fuente: The Greek Testament

1Co 2:16. , who) no one who is a mere man; comp. Jer 23:18; Isa 40:13; the LXX., – .-, who) This is not the interrogative, but the relative, by which the force of the question, which is in the , is extended [continued to the latter clause, . ], it means, and therefore.- , the mind of Christ) The Spirit of the Father and of the Son is the same.-, we have) That is both more and less than to know: he who has the mind of Christ, judges [judicially decides upon] all things, and is judged by no man.
Fuente: Gnomon of the New Testament

1Co 2:16
1Co 2:16
For who hath known the mind of the Lord,-Who, save those endowed with the Spirit of God, know the mind of the Lord? Those having the Spirit of God know his mind. The Spirit revealed it to them.
that he should instruct him? But we have the mind of Christ.-This does not seem to make sense nor to harmonize with the context. How could knowing the mind of God enable one to instruct God or Jesus? Adam Clarke translates it: For who hath known the mind of the Lord, that he should teach it? The nous, the Greek for mind, is masculine gender, and auton, translated him, is masculine, but might agree with it. This would give a clearer idea, but I believe the trouble is in the word translated to instruct. It is translated to instruct or teach only in this one place.
The word occurs in the following passages: But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is the Christ (Act 9:22); Concluding that God had called us to preach the gospel unto them (Act 16:10); From whom all the body fitly framed and knit together through that which every joint supplieth (Eph 4:16); That their hearts may be comforted, they being knit together in love (Col 2:2); From whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God (Col 2:19). In these passages it means to understand or know so as to be joined together with him.
In the passage before us, it means, Who of you uninspired hath known the mind of God, so as to be joined together with him? But we inspired men so understand him that we are united in him in teaching his will, we are laborers together with God. (1Co 2:9). The whole trend and meaning of the chapter is that none could know or teach the will of God by human wisdom. They were dependent upon the revelation made by Gods spirit through the apostles for a knowledge of his will, and only through receiving this could any become co-workers with him in saving men. This does not refer to the work of preaching what has been revealed.
Adam Clarke gives these judicious thoughts: This chapter might be considered a good model for a Christian to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by Paul and the apostles in general. This great apostle came not to the people with excellency of speech, and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of Paul, or the design of the gospel, who make the chief excellence of their preaching to consist in the eloquence of language, or depth of human reasoning. That may be their testimony, but it is not Gods. The enticing words of mans wisdom are seldom accompanied by the demonstration and power of the Holy Spirit. One justly remarks that the foolishness of preaching has its wisdom, loftiness, and eloquence; but it consists in the sublimity of its truths, the depths of its mysteries, and the ardor of the Spirit of God. In this respect Paul may be said to have preached wisdom among those who are perfect, or inspired.
Fuente: Old and New Testaments Restoration Commentary

who: Job 15:8, Job 22:2, Job 40:2, Isa 40:13, Isa 40:14, Jer 23:18, Rom 11:34
may: Gr. shall
But: Joh 15:15, Joh 16:13-16, Joh 17:6-8, Gen 1:12, Eph 3:3, Eph 3:4
Reciprocal: Deu 29:29 – secret Job 11:7 – Canst Job 21:22 – teach Job 36:23 – Who hath Isa 40:28 – no searching Dan 4:35 – What Joh 7:8 – I go not 2Co 6:6 – knowledge
Fuente: The Treasury of Scripture Knowledge

1Co 2:16. No man can know how to instruct the Lord (verse 11), therefore all spiritual information must travel the other way–from the Lord to man. Paul claims that such a flow of instruction had taken place in that he had the mind of Christ.
Fuente: Combined Bible Commentary

1Co 2:16. For who hath known the mind of the Lord, that he may instruct him? The question is quoted from Isa 40:13 (as in LXX,).
But we have the mind of Christ. The meaning is, that though none can penetrate Jehovahs mind, yet since in Christ are hid all the treasures of wisdom and knowledge (Col 3:3), if we have the mind of Christ, we know all of the things of God which a creature is permitted to know.
Note.The contrast here so sharply drawn between Divine and human wisdom is far-reaching, involving the great question of the rival claims of Reason and Revelation to be the supreme guide to the discovery of what man needs for the regulation of his life and the attainment of his highest bliss. The one light is from beneath, the other from above. In a profound sense, indeed, the spirit of man is the candle of the Lord, searching all the inward parts of the belly (Pro 20:27); but it has never of itself, in any age or any land, led man to the true knowledge of God and eternal life. Whereas, so soon as God, who commanded the light to shine out of darkness, shines into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, we enter the region and breathe the air, become alive to the interests, kindle with the sympathies, and taste the joys, of all that is spiritual, seeing everything in its true light. Is it so? Then the deep diversities of Christendom cease to be stumbling. For the family of the spiritual dwell alone in the world. Therefore the world knoweth them not, because it knew Him not They know and recognise each other, yet they themselves are known of no men.
They are at home with each other at once, though meeting for the first time from the ends of the earth. The rude and the refined, the savage and the civilised, meet together as one; the Lord is the maker of them all in the highest sense. Their diversities are lost in their higher unity, and they can pour out their common hymn with one heart as with one voice, Unto Him that loved us, and washed us from our sins in His own blood, and made us unto our God kings and priests, to Him be glory and dominion for ever and ever.
Fuente: A Popular Commentary on the New Testament

That is, “What man, without divine revelation and spiritual illumination, ever knew or understood the mind of God so well, as to be able to instruct, direct, and inform the spiritual man about it? But we who are spiritual have the mind of Christ, and so are able to discern and direct, to guide and instruct, others about it.”
Learn hence, That none are fit and sufficient to interpret the mind of God unto others, who are not acquainted with it themselves. We have the mind of Christ, saith the apostle of himself, and his fellow-labourers in the gospel: his meaning is not only this, that they had the mind of Christ written in a book, but that they had a clear understanding of it, and so were fitted to interpret it to others.
There is no such knowledge as the knowledge of experience, no teaching like unto experimental teaching.
Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 16. With the humble, more humble; with the proud, more proud, says some one. Never did any one practise this maxim better than the Apostle Paul. Face to face with those who disparage him, he rises to an incomparable height. Jehovah, in Isaiah, addressing ignorant man, threw out this challenge: Who hath measured the Spirit of the Lord? Who being His counsellor hath taught Him? Such is the position which the apostle takes up as against his detractors. He quotes this saying after the LXX. (omitting the words of the middle clause, whereas he preserves them, Rom 11:34, while omitting the end), and says with them, who hath known? instead of, who hath measured? Just as the natural man is incapable of judging by his simple reason the ways of God in creation and the government of the world, so is he in no position to appreciate the procedure of the spiritual man. Why so? Because the latter, having the mind of the Lord, stands over against him in the same position as the Lord Himself.
The word signifies strictly, to cause to walk together, and hence, to adjust, combine, conclude (Act 16:10), to demonstrate (Act 9:22); it is used in the classics only with the thing as object (to demonstrate a thing), while in the LXX. it is used with the person as object; and so in them it takes the sense of instructing, which it has here.
In the , we, there is a well-marked contrast to the , ye, of 1Co 3:1-3. It is obvious how profoundly, in virtue of the revelation he has received, the apostle distinguishes himself from the Church. The term , properly, understanding, and hence mind, is not synonymous with Spirit. It denotes the mind of God as to the destination of humanity and the best means of realizing it. The Spirit is the agent by whom this mind of God is communicated to the spiritual man.
Of the two readings, of the Lord and of Christ, the second seems to us preferable; the copyists have been naturally led to substitute (of the Lord) for (of Christ), to give this passage the form of a regular syllogism: Who hath known the mind of God? But we know it; therefore no one can judge our mode of acting. But Paul has substituted for, the mind of the Lord (of God), the mind of Christ, which he tacitly identifies with that of God, because the former is only the reflection of the latter in a human intelligence. By the , we hold, we possess, the mind of Christ is identified in its turn with that of Paul, who knows it by the revelation of the Spirit. Thus the minister of a sovereign could say, after an intimate conversation with his king, I am in full possession of my master’s mind. From this moment, therefore, to criticize the servant is to criticize the master.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ [A spiritual man, helped by the indwelling Spirit of God, is enabled to judge of things divine, and much more of things human. But he himself can not be judged of carnal men, because they have no knowledge of those things by which they should weigh or estimate him. Could a man know God so as to instruct him? Surely not. No more, then, could a man counsel, judge or instruct a man who, by the inspiring power of the Spirit, thinks the thoughts and has the mind of Christ. Jesus revealed his mind to the apostles (Joh 15:15), and also to Paul as one of them– Gal 1:11-12]
Fuente: McGarvey and Pendleton Commentaries (New Testament)

16. For who hath known the mind of the Lord, who shall give him counsel? But we have the mind of Christ. This verse tells the deep secret. As no one but the spirit which dwells in a man can know the affairs of that man, unless his spirit reveals them, even so no one but the Spirit of God knows the things of God (1Co 2:11); hence the people who have not the Holy Spirit dwelling in them, which is peculiar only to the wholly sanctified, can not possibly know the mind of the Lord. You are surrounded by a grave council of men, pre-eminent for intelligence, learning and official position, yet they are as ignorant of the Lords mind in reference to the matter under consideration as the illiterate Hottentot, if the things of God have not been revealed to them by the Holy Spirit. Truly spiritual people have the mind of Christ only. The wicked have but one mind, and that is a bad one. The wholly sanctified have but one mind, and that is the mind of Christ; while unsanctified Christians have the carnal mind in a subjugated state, and the mind of Christ in its incipient manifestation. Hence they are the double minded people (Jas 1:4; Jas 4:8); while wholly sanctified people, having been completely delivered from the last and least remains of the carnal mind, have the mind of Christ constantly abiding in them; yet it is their privilege to receive the especial intent of the Lord in every emergency of probationary life, revealed to them by the Holy Spirit. It is nonsense to depend on human wisdom, as the mind of the Lord can not be reached in that way. No one can go up to the court of Heaven, and there ascertain the mind of the Lord with reference to any special matter. For this reason human counsel, independent of the Divine mind, is an utter failure, from the simple fact that the combined wisdom and learning of the world can never ascertain the mind of the Lord in a solitary instance. Then what shall we do? Why, the Holy Ghost is right here with us. He is none other than the Spirit of the Lord. Just as my spirit knows all about my mind and my affairs, and is the only being in all the world that does know, so the Holy Spirit alone knows the mind of the Lord, the things of God. Hence He alone can reveal them. If you do not have the mind of the Lord in all of your enterprises, aspirations and labors, you are moving at random. Here we have it positively revealed in these Scriptures that none but the truly spiritual can know the mind of the Lord. Here you see the reason why churches cease to be the light, life and power of God. They are usurped and conducted by carnal people, who can not know the mind of the Lord. The result is, the church is turned over to the devil, and becomes a persecutor of the Lords true people. The New Testament clearly specifies that all the church officers, even the deacons, who have charge, not only of the spiritual interests, but also the temporal, e. g., feeding the preachers and the poor, are to be filled with the Holy Ghost and wisdom, i. e., not only sanctified wholly, but endued with that spiritual gift (Ch. 1Co 12:8) called wisdom, and indispensable to qualify them for the duties of their office; while the episcopos, bishop, i. e., pastor, leader of the band, having charge of the spiritual interests, is not only to be filled with the Holy Ghost, i. e., sanctified wholly, but endued with such spiritual gifts as qualify him for his work, especially that of prophecy (Ch. 1Co 12:10). While the Holy Ghost is sole arbiter and ruler of Gods Church, He prosecutes His administration through His Spirit- filled officers, i. e., the bishop or pastor having charge of the spiritual interest, the deacons in charge of the temporal interest, and elders in charge of the general interest; all of these truly spiritual, i. e., filled with the Spirit, and thus qualified to receive from the Holy Ghost the mind of the Lord in every case, which is always in perfect harmony with His Word and Providence. Thus God has provided a perfect organization for His Church, so that it shall never go out of the hands of the Holy Ghost. If you want to see the glory of God and a Heaven on earth, just try this New Testament economy of running the church in the clear and unequivocal leadership of the Holy Ghost, through the Spirit-filled people to whom He incessantly reveals the mind of Christ, honoring and utilizing His infallible revealed Word, and harmonizing with current providential environments.
Fuente: William Godbey’s Commentary on the New Testament

Verse 16
Who? what natural man?–Instruct him; instruct the spiritual man.–The mind of Christ; the revealed will of Christ.
Fuente: Abbott’s Illustrated New Testament

1Co 2:16. Reason for this; a quotation from Isa 40:13, quoted also in Rom 11:34.
Of the Lord: see Rom 9:29; Rom 10:13. The contrast of Christ suggests that Paul retains Isaiah’s reference to the Father.
Mind of the Lord: word for word from the LXX., instead of Spirit of Jehovah. It is the seat of the intelligence and the wisdom of God. Since the Spirit carries out into accomplishment the purposes of God, the change is unimportant. And, as it suits Paul’s argument, he adopts it.
Who will instruct Him: one who, understanding fully the circumstances and purposes of another, can give him advice. But the thought of giving instruction to God reveals how infinitely far is the wisest man from comprehending the mind of God.
We have; includes all spiritual men.
Mind of Christ: personally distinct from, but practically the same as, the mind of the Lord. For the Son is one with the Father. And whatever knowledge, purposes, and methods, lie in the mind of the Father, are fully understood and approved and appropriated by the intelligence of the Son. Moreover, by actual contact with Christ through the agency of His Spirit, the contents of the mind of Christ, i.e. His knowledge and purposes, are in part given to us and appropriated by us; so that so far as we are led by the Spirit of God the wisdom of Christ is the directing principle of our life. The name Christ reminds us of His specific work. Hence the change of expression. And the context in Isaiah reminds us that the mind of Christ contains the infinite wisdom revealed in Creation. All this explains 1Co 2:15. The spiritual man understands all men and is understood by none: for in him dwells, and he is guided by, the wisdom of the Creator, who understands all things and whose purposes and methods none can understand.
Notice the tone of triumph here. In Rom 11:33 we heard a similar triumph as Paul contemplated the wisdom of God using national prejudices and obstinacy to work out His universal purpose of mercy. And we now learn, with still greater wonder, that the same infinite wisdom which directs the affairs of nations to the attainment of His own purposes also directs the steps of even the least of those who yield themselves to the guidance of His Spirit. And, if so, his steps, though they tread the lowliest path, are guided by a wisdom which the wisest worldly man can never understand.
In 1Co 3:1-4, Paul applies to himself and the Corinthian Christians the general principles of 1Co 2:6-16 : as in 1Co 2:1-5, the principles of 1Co 1:17-31. The Gospel does not commend itself to human wisdom: therefore his preaching to them laid no claim to such wisdom. Yet the Gospel proclaims wisdom, a wisdom revealed by the Spirit and understood only by the spiritual: it was therefore useless to preach it to them.
Fuente: Beet’s Commentary on Selected Books of the New Testament

2:16 {16} For who hath known the mind of the Lord, that he may {t} instruct him? But we have {u} the mind of Christ.
(16) A reason from the former saying: for he is called spiritual, who has learned that by the power of the Spirit, which Christ has taught us. Now if that which we have learned from that Master could be reproved by any man, he must be wiser than God: whereupon it follows that they are not only foolish, but also wicked, who think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than those knew or taught who were undoubtedly endued with God’s Spirit.
(t) Lay his head to his, and teach him what he should do.
(u) We are endued with the Spirit of Christ, who opens to us those secrets which by all other means are unsearchable, and also any truth at all.
Fuente: Geneva Bible Notes

To summarize his thought, Paul again cited Isaiah (Isa 40:13; cf. Rom 11:34). That prophet marveled at the mind of God. Who can fully understand what God understands? Certainly no one can. On the other hand, mature believers can understand to a much greater degree than unbelievers because they have the Spirit of God in them and He controls them. Consequently the mature Christian has the mind of Christ. That is, he or she views life to some extent as Jesus did because that person understands things from God’s perspective, at least partially.
In his epistle to the Philippians, Paul urged his readers to adopt the mind of Christ (Php 2:5). Even though we have the mind of Christ we need to adopt it, that is, to use it to view life as He did. One evidence of Christian maturity is the believer’s consistent employment of Christ’s attitude and viewpoint in all of life.
In this section (1Co 2:6-16) Paul elaborated on the subject of the Holy Spirit’s ministry of illuminating the believer about what God has revealed. He had previously reminded his readers that he had conducted himself in their midst with this supernatural viewpoint (1Co 2:1-5).
The basic theological point of tension between Paul and the Corinthians in this epistle was over what it means to be pneumatikos, a Spirit person. Because of their experience of glossolalia (speaking in tongues) they considered themselves to be "as the angels" and in need only of shedding their bodies. The sources of this distorted view were popular philosophy tainted with Hellenistic dualism. Hellenistic dualism viewed anything material as evil and anything non-material or "spiritual" as good. The result was a "spirituality" and "higher wisdom" that had little connection with ethical behavior. [Note: Fee, "Toward a . . .," pp. 37-38.]
"The concern from here on will be to force them to acknowledge the folly of their ’wisdom,’ which is expressing itself in quarrels and thereby destroying the very church for which Christ died.
"Paul’s concern needs to be resurrected throughout the church. The gift of the Spirit does not lead to special status among believers; rather, it leads to special status vis-à-vis the world. But it should do so always in terms of the centrality of the message of our crucified/risen Savior. The Spirit should identify God’s people in such a way that their values and worldview are radically different from the wisdom of this age." [Note: Idem, The First . . ., p. 120.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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