Exegetical and Hermeneutical Commentary of 1 Corinthians 3:2
I have fed you with milk, and not with meat: for hitherto ye were not able [to bear] it, neither yet now are ye able.
I have fed you with milk – Paul here continues the metaphor, which is derived from the custom of feeding infants with the lightest food. Milk here evidently denotes the more simple and elementary doctrines of Christianity – the doctrines of the new birth, of repentance, faith, etc. The same figure occurs in Heb 5:11-14; and also in Classical writers. See Wetstein.
And not with meat – Meat here denotes the more sublime and mysterious doctrines of religion.
For hitherto – Formerly, when I came among you, and laid the foundations of the church.
Not able to bear it – You were not sufficiently advanced in Christian knowledge to comprehend the higher mysteries of the gospel.
Neither yet now … – The reason why they were not then able he proceeds immediately to state.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. I have fed you with milk.] I have instructed you in the elements of Christianity-in its simplest and easiest truths; because from the low state of your minds in religious knowledge, you were incapable of comprehending the higher truths of the Gospel: and in this state you will still continue. The apostle thus exposes to them the absurdity of their conduct in pretending to judge between preacher and preacher, while they had but a very partial acquaintance even with the first principles of Christianity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Milk signifies what the apostle to the Hebrews calls the first principles of the oracles of God, and so is opposed to sublime spiritual doctrines, here set out under the notion of meat; called strong meat, Heb 5:14, fit for those of full age: as young childrens stomachs will not endure strong meat, so neither are sublime spiritual mysteries fit for new converts, until they have senses exercised to discern good and evil; and therefore the apostle gives this as a reason, why he had not communicated the deep things of God to them, because as yet they had not been able to bear the notion of them, nor indeed were they yet able: it should seem that there were many in the church of Corinth, who though they were true Christians, yet were not grown and judicious Christians, but had great imperfections, as indeed it will further appear in this Epistle.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. (Heb5:12).
milkthe elementary”principles of the doctrine of Christ.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have fed you with milk,…. It is usual with the Jews to compare the law to milk, and they say c, that
“as milk strengthens and nourishes an infant, so the law strengthens and nourishes the soul;”
but the apostle does not here mean , “the milk of the law”, as they d call it, but the Gospel; comparable to milk, for its purity and wholesomeness, for the nourishing virtue there is in it, and because easy of digestion; for he designs by it, the more plain and easy doctrines of the Gospel, such as babes in Christ were capable of understanding and receiving: and not with meat; the more solid doctrines of the Gospel, and sublime mysteries of grace; the wisdom of God in a mystery, the hidden wisdom; such truths as were attended with difficulties, to which the carnal reason of men made many objections, and so were only fit to be brought before such who are of full age, young men, or rather fathers in Christ; who have had a large experience, and a long time of improvement in spiritual knowledge, and have their senses exercised to distinguish between truth and error. The reason he gives for this his conduct is,
for hitherto ye were not able to bear it; they could not receive, relish, and digest it; it was too strong meat for them, they being weak in faith, and but babes in Christ; wherefore he prudently adapted things to their capacities, and that in perfect consistence with that faithfulness and integrity, for which he was so remarkable: for the Gospel he preached to them, which he calls “milk”, was not another Gospel, or contrary to that which goes by the name of “meat”: only the one consisted of truths more easily to be understood, and was delivered in a manner more suited to their capacities than the other: he adds,
neither yet now are ye able; which carries in it a charge of dulness and negligence, that they had been so long learning, and were improved no more in the knowledge of the truth; were as yet only in the alphabet of the Gospel, and needed to be afresh instructed in the first principles of the oracles of God; for anything beyond these was too high for them. The apostle seems to allude to the manner and custom of the Jews, in training up their children to learning; as to their age when they admit them scholars, their rule is this e,
“they introduce children (into the school) to be taught when six or seven years of age, , “according to the child’s strength, and the make of his body, and less than six years of age they do not take any in.””
But sooner than this, a father is obliged to teach his child at home, concerning which they say f,
“from what time is his father obliged to teach him the law? as soon as he begins to speak, he teaches him the law Moses commanded us, and “hear O Israel”, and after that he instructs him, , “by little and little, here and there a verse”, till he is six or seven years of age, and, , “all this according to the clearness of his understanding”;”
i.e. as he is able to take things in; and even till twelve years he was to be used with a great deal of tenderness:
“says R. Isaac g, at Usha they made an order, that a man should “use his son gently”, until he is twelve years of age; the gloss upon it is, if his son refuses to learn, he shall use him , “with mildness and tender language.””
c Kimchi in Isa. lv. 1. Abarbinel, Mashamia Jeshua, fol. 26. 1. d Jarchi in Cant. v. 12. e Maimom. Talmud Tora, c. 2. sect. 2. f Ib. c. 1. sect. 6. g T. Bab. Cetubot, fol. 50. 1.
Fuente: John Gill’s Exposition of the Entire Bible
I fed you with milk, not with meat ( , ). Note two accusatives with the verb, , first aorist active indicative of , as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. does not mean meat (flesh) as opposed to bread, but all solid food as in “meats and drinks” (Heb 9:7). It is a zeugma to use with . Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.
Fuente: Robertson’s Word Pictures in the New Testament
I fed [] . Lit., I gave you to drink. An instance of the rhetorical figure zeugma, by which one verb is attached to two nouns, of which it only suits the meaning of one, but suggests a verb suitable for the other. Thus “gave to drink” is applied to meat as well as to milk. For another illustration see hindering (A. V. and Rev., forbidding), 1Ti 4:3.
Fuente: Vincent’s Word Studies in the New Testament
1) I have fed you with milk” (gala humas epotisa) “I gave you milk to drink” – Paul’s early feeding of the Corinthian brethren had been with the simplicity, yet strength, of the milk of the Word of God. He used discretion in supplying their spiritual diet as a nurse or mother does to the infant, but an infant should not remain an infant in diet always, Heb 6:1-3.
2) “And not with meat.” (Greek ou broma) “not heavier dietary food,” referring to things more mature persons may digest. Pastors and Bible teachers must use wisdom in selecting portions of the Word to help all levels of Christian maturity among those they address.
3) “For hitherto ye were not able to bear it.” (Greek oupo gar edunasthe) “For not then were ye able to digest it.” During Paul’s first labors among the Corinthian brethren they were not able to bear strong discipline, doctrine, or understand prophecy, etc.
4) “Neither yet now are ye able.” And having received reports of much continuing contention, division, and carnality among them he asserts (Greek all’ oude [eti] nun dunasthe) “but neither now are ye able.”
These had been saved long enough to be teachers, good workers for Christ, but had grown so little. Of such Heb 4:11-14 has much to say, read it.
Fuente: Garner-Howes Baptist Commentary
2. I have fed you with milk Here it is asked, whether Paul transformed Christ to suit the diversity of his hearers. I answer, that this refers to the manner and form of his instructions, rather than to the substance of the doctrine. For Christ is at once milk to babes, and strong meat to those that are of full age, (Heb 5:13,) the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of a wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with first principles, and does not go higher than they are able to follow, (Mar 4:33,) and so that, in short, he drops in his instructions by little and little, (147) lest it should run over, if poured in more abundantly. At the same time, those first principles will contain everything necessary to be known, no less than the farther advanced lessons that are communicated to those that are stronger. On this point read Augustine’s 98 homily on John. This tends to refute the specious pretext of some, who, while they do but mutter out, from fear of danger, something of the gospel in an indistinct manner, (148) pretend to have Paul’s example here. Meanwhile, they present Christ at such a distance, and covered over, besides, with so many disguises, that they constantly keep their followers in destructive ignorance. I shall say nothing of their mixing up many corruptions, their presenting Christ not simply in half, but torn to fragments, (149) their not merely concealing such gross idolatry, but confirming it also by their own example, and, if they have said anything that is good, straightway polluting it with numerous falsehoods. How unlike they are to Paul is sufficiently manifest; for milk is nourishment and not poison, and nourishment that is suitable and useful for bringing up children until they are farther advanced.
For ye were not yet able to bear it That they may not flatter themselves too much on their own discernment, he first of all tells them what he had found among them at the beginning, and then adds, what is still more severe, that the same faults remain among them to this day. For they ought at least, in putting on Christ, to have put off the flesh; and thus we see that Paul complains that the success which his doctrine ought to have had was impeded. For if the hearer does not occasion delay by his slowness, it is the part of a good teacher to be always going up higher, (150) till perfection has been attained.
(147) “ Il leur propose la doctrine petit a petit, et par maniere de dire, la face distiller en eux;” — “He presents instruction to them by little and little, and, so to speak, makes it drop upon them.”
(148) “ Ne parlans de l’Euangile que quelques mots bleu obscurement, et comme entre les deurs, pour la crainte qu’ils ont de tomber en quelque danger de leurs ersonnes;” — “Speaking merely some words of the gospel very indistinctly, and, as it were, through their teeth, from the fear that they have of incurring some personal danger.”
(149) “ Par pieces et morceaux;” — “Into pieces and morsels.”
(150) “ D’avaneer tousiours ses escholiers, et monter plus haut;” — “To be always carrying forward his pupils, and going up higher.”
Fuente: Calvin’s Complete Commentary
(2) Milk . . . meat.The use of the word infant naturally suggests these two images for the higher wisdom and for the simpler truths of the gospel respectively.
Hitherto ye were not able.Better, for ye were not yet able. Up to this point the Apostle has been speaking of the condition in which he found the Corinthians when he came first to Corinth, and he proceeds from this to rebuke them for continuing in this condition. He does not blame them for having been babes at the outset, but he does in the following passage blame them for not having yet grown up out of infancy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(2, 3) Neither yet now are ye able, for ye are yet carnal.Better, but not even now are ye able, for ye are still carnal. It is for this absence of growthfor their continuing up to this time in the same conditionthat the Apostle reproaches them; and he shows that the fault which they find with him for not having given them more advanced teaching really lies at their own door.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. With milk meat By these terms is not meant the easier and the harder doctrines of theology, as foreknowledge and predestination, resurrection, etc. These are easily intelligible by the logical understanding to those who are not even babes in Christ, but are unregenerate. Paul refers to the principles of the lower and the higher Christian life. Milk is the doctrine of repentance, of avoiding sin, while meat represents those higher views of the spiritual (1Co 2:14-16) which the carnal could not receive, such as deep communion with God, profound purity of conscience, and the utter consecration of all to holiness and God.
Yet now This entire epistle, as to babes, deals almost exclusively with the principles of Christian ethics and doctrine; whereas that to the Ephesians, as to spiritual, mounts to the very heights of Christian spirit and life.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 3:2. I have fed you with milk “You being such babes, such mere beginners in the divine life, I could not go so far as I desired in the great doctrines of the Christian religion; but was obliged to content myself with instructing you in the first principles, the more obvious and easy doctrines of it. I could not apply myself to you, as to spiritual men, who could compare spiritual things with spiritual,one part of Scripture with another.” See Heb 12:14. Locke and Blackwall’s Sacred Classics, vol. 1: p. 72.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 3:2 . Keeping to the same figure (comp Heb 5:12 ; Philo, de agric. p. 301), he designates as : (Basil. Hom. I. p. 403, ed. Paris. 1638), see Heb 5:12 ; Heb 6:1 f., and as : the further and higher instruction, the , which, as distinguished from the (Clemens Alexandrinus), is taught among the (1Co 6:6 ff.). Comp Suicer, Thes. I. p. 721, 717. Wetstein in loc [462]
As regards the zeugma (comp Homer, Il. viii. 546; Odyssey , xx. 312; Hesiod. Theog. 640), see Bremi, a [464] Lys. Exc. III. p. 437 f.; Winer, p. 578 [E. T. 777]; Khner, a [465] Xen. Anab. iv. 5. 8; also Ngelsbach on the Iliad , p. 179, Exo 3 .
] Ye were not yet strong and vigorous. What weakness is meant, the context shows: in the figure, that of the body; in its application, that of the mind and spirit. Comp regarding this absolute use of , . . [467] (which makes any supplementing of it by and the like quite superfluous), Dem. 484, 25, 1187, 8; Aesch. p. 40. 39; Plato, Men. p. 77 B, Prot. p. 326 C; Xen. Anab. iv. 5. 11, vii. 6. 37; 1Ma 5:41 ; Schaefer, a [468] Bos. Ell. p. 267 ff.
. ] , yea, not even . See Fritzsche, a [469] Marc. p. 157. Herm. a [470] Eurip. Suppl. 121, Add. 975. That Paul, notwithstanding of this remark, does give a section of the higher wisdom in chap. 15, is to be explained from the apologetic destination of that chapter (1Co 15:12 ), which did not allow him to treat the subject in an elementary style. There is no self-contradiction here, but an exception demanded by the circumstances. For the profound development of the doctrine of the resurrection in chap. 15 belonged really to the (comp 1Co 2:9 ), and rises high above that elementary teaching concerning the resurrection, with which every Jew was acquainted, and which Paul himself so often gave without thereby speaking , whence also it is rightly placed in Heb 6:1 among the first rudiments of Christian doctrine.
[462] n loc. refers to the note of the commentator or editor named on the particular passage.
[464] d refers to the note of the commentator or editor named on the particular passage.
[465] d refers to the note of the commentator or editor named on the particular passage.
[467] . . . .
[468] d refers to the note of the commentator or editor named on the particular passage.
[469] d refers to the note of the commentator or editor named on the particular passage.
[470] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it , neither yet now are ye able.
Ver. 2. I have fed you with milk ] Ministers must condescend to their hearers’ capacities, though they be slighted for so doing, as Paul was; or jeered, as Isaiah, Isa 28:9-10 , for his “line upon line, precept upon precept,” Kau lekau, and Zau lezau; the sound of the words carries a taunt, as scornful people by the tone of their voice and rhyming words, scorn at such as they despise.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] See the same figure in Heb 5:12 . So also Philo de Agricult. 2, vol. i. p. 301, , , Basil, Hom. i. p. 403, ed. Paris, 1638, cited by Meyer, explains, , . : see also Heb 6:1 , .
On , Wetst. quotes , , Hes. Theogon. 640. See Hom. Il. . 546. Winer, edn. 6, 66. 2. e.
] Either, for ye were not yet able (scil. ), or, for ye were not yet strong , being used absolutely, as in Demosth. 1187. 8, . , and 484. 25, , and see other reff. in Meyer. In the former case, the ellipsis is harsh: the latter meaning seems preferable, though not found elsewhere in the N. T.
, but neither even now ; the of the rec. is grammatically inadmissible, see Winer, edn. 6, 55. 6.
Fuente: Henry Alford’s Greek Testament
1Co 3:2 . “(Since you were babes), I gave you milk to drink, not meat:” a common figure for the simpler and more solid forms of instruction contrasted (see parls.). The teaching of 1 Thess. (see 1Co 2:7 f.) is as compared with the of Rom. or Coloss.; so the Synoptics, in comparison with the Fourth Gospel. The zeugma is natural in Paul’s conversational style; see 1Co 9:7 , per contra . : “for not yet (while I was with you) were you equal to it”. This absolute use of (= ) is cl [461] , but h.l [462] for the N.T.; the tense impf [463] , of continued state.
[461] classical.
[462] .l. hapax legomenon , a solitary expression.
[463]mpf. imperfect tense.
Fuente: The Expositors Greek Testament by Robertson
have fed you with = gave you . . . to drink (Greek. potizo).
hitherto, &c. = ye were not as yet able to bear it. Instead of supplying the ellipsis with “to bear it”, we might read “not as yet strong enough”.
neither. Greek. oute or oude.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] See the same figure in Heb 5:12. So also Philo de Agricult. 2, vol. i. p. 301, , , Basil, Hom. i. p. 403, ed. Paris, 1638, cited by Meyer, explains, , . : see also Heb 6:1,- .
On , Wetst. quotes , , Hes. Theogon. 640. See Hom. Il. . 546. Winer, edn. 6, 66. 2. e.
] Either, for ye were not yet able (scil. ),-or, for ye were not yet strong, being used absolutely, as in Demosth. 1187. 8, . , and 484. 25, , and see other reff. in Meyer. In the former case, the ellipsis is harsh: the latter meaning seems preferable, though not found elsewhere in the N. T.
, but neither even now ; the of the rec. is grammatically inadmissible,-see Winer, edn. 6, 55. 6.
Fuente: The Greek Testament
1Co 3:2. , milk) He speaks in this way to bring the Corinthians to humility.-, not) supply, I have fed, or any other word, akin to, I have given you drink. An instructor does not necessarily teach what he himself knows, but what is suitable to his hearers. Scripture is perfect; for, as an example, to the Corinthians milk is supplied; to the Hebrews, solid food.
Fuente: Gnomon of the New Testament
1Co 3:2
1Co 3:2
I fed you with milk,-Babes are fed with milk, food suited to the digestive powers of their weak and helpless condition.
not with meat; -After they grow stronger they are fed with stronger, more strengthening food, suited to their infantile state, and not with stronger spiritual food suited to a greater spiritual growth.
for ye were not yet able to bear it:-Sufficient time had elapsed for them to have reached a more vigorous and healthful growth, but they had not improved and grown in the spiritual life as they should, so were babes unfit to receive the stronger spiritual food. He had treated them with tenderness, had not been chargeable to them as he might have been when laboring among them, and had not fully impressed on them the obligation to deny themselves all fleshly lusts and appetites, and sacrifice all things for the sake of Christ.
nay, not even now are ye able:-Men fail to improve themselves so that when they ought to be skilled in the word, eat meat and grow strong, able to bear heavy burdens and help others, they are yet weak babes, needing themselves to be nursed on milk and carried by others. This was the condition of these Corinthians; and many yet always remain babes to be nursed, fed, and carried by others.
[Christ is at the same time milk to babes and strong meat to those who are of full age (Heb 5:13-14), the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of the wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with such principles as they are able to understand, and does not go higher than they are able to follow. (Mar 4:33; Joh 16:12). At the same time these principles will contain everything necessary to be known, no less than the further advanced lessons that are communicated to those that are stronger. Some, however, present Christ at such a distance, and cover over with so many disguises, that they constantly keep their hearers in destructive ignorance.]
Fuente: Old and New Testaments Restoration Commentary
fed: Heb 5:12-14, 1Pe 2:2
for: Joh 16:12, Heb 5:11, Heb 5:12
Reciprocal: Gen 33:14 – be able 2Ki 5:19 – he said Isa 40:11 – he shall gather Isa 55:1 – milk Jer 3:15 – which shall Mat 9:16 – for Mat 11:14 – if Mat 24:45 – to give Mar 4:13 – Know Mar 4:33 – as Mar 7:18 – General Joh 3:12 – earthly Rom 14:1 – weak 1Co 4:8 – ye are full 1Co 4:10 – but ye 1Co 13:11 – I spake 1Co 14:20 – not Eph 4:14 – no more 2Ti 2:15 – rightly 1Pe 2:1 – envies
Fuente: The Treasury of Scripture Knowledge
1Co 3:2. I fed you with milkthe elementary truths of the Gospel.
not with meatthe profounder aspects of Christian truth.
For ye were not yet able, etc. See Heb 5:12-14.
Fuente: A Popular Commentary on the New Testament
With milk, that is, with easy and common truths; not with the mysterious parts of gospel knowledge; with the first principles of the doctrine of Christ, and not with the higher doctrines of Christianity, which neither then nor now are ye able to bear.
Learn hence, That it is great prudence and wisdom in the ministers of Christ to instruct people in the first principles of religion, in order to their regularly advancing higher in Christianity. Ministers are spiritual nurses; they first must feed with milk, then with meat, otherwise they will not nourish, but destroy.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 2. The figures used by the apostle relate to the term babes. Milk, according to 1Co 2:2, denotes the preaching of Jesus crucified, with its simplest contents and its most immediate consequences, expiation, justification by faith, the sanctification of the justified believer by the Holy Spirit, what saves by converting and regenerating. Meat represents what Paul has just called wisdom, the contemplation of the Divine plan in its entirety from its eternal predestination to its final consummation. The same figure occurs Heb 5:12; Heb 6:2, but with this difference, that there the persons in question are former Hebrews, and that the rudiments of religious knowledge (milk) are not exactly the same for those who were formerly Jews as for those who were formerly heathen.
The apostle says (literally), I have given you to drink, and that in relation to the two substantives, though the figure only corresponds to the first. It is a usual inaccuracy; comp. Luk 1:64. The words, Ye could not yet, naturally refer to the time of Paul’s first stay. Meyer, Edwards think that it is unnecessary to understand an infinitive (to bear meat); perhaps they are right; it is in this sense that I have translated, Ye were not strong enough. Paul adds (what is still more humiliating) that this weakness characterizes even their present condition. The , and no more or not even, which is the reading of almost all the Mjj., is harder than the , neither, of the T. R. This second reading is more delicate. I should not be surprised if the had been substituted for the , because the wanted its correlative particle.
Billroth was the first to ask how this saying agrees with chap. 15 of our Epistle, where the apostle enters into such profound details respecting Christian eschatology. I think that the Ye are not able did not exclude an excursion into the domain of wisdom, when positive negations demanded it. And perhaps, as Rckert supposes, the apostle thought good to seize this opportunity to show his detractors how far he could rise when it pleased him to spread his wings.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
I fed you with milk, not with meat, for ye were not yet able to bear it [he had merely grounded them in first principles, and had not enlightened them as to those higher doctrines which lead on to perfection, because they could not grasp them. Comp. Heb 5:11-6:2; 1Pe 2:2; Mar 4:33; Joh 16:12]: nay, not even now are ye able;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2. I have fed you with milk, and not meat; for ye were not yet able. But neither are ye yet now able:
Fuente: William Godbey’s Commentary on the New Testament
Verse 2
With milk; with merely the elementary principles of Christianity.
Fuente: Abbott’s Illustrated New Testament
1Co 3:2-3 a. Milk: explained in Heb 5:12.
Solid food: the wisdom of 1Co 2:6. These words, which must refer chiefly to Paul’s personal teaching at Corinth, suggest a long sojourn in their midst; and thus confirm Act 18:11.
Not yet were you: when last he taught them.
Not yet even now; opens the way to their present state, which is Paul’s special business now.
Fleshly: men whose conduct is more or less controlled by the material side of human nature. Not quite so strong as men-of-flesh.
1Co 3:3-4. Proof that they are still fleshly, and therefore unable to digest strong food. That emulation (see under 1Co 12:31) and strife are given as complete proof of a fleshly disposition, proves that these arise always from a life in pursuit of the things needful or pleasant to the body. Cp. Gal 5:19. This arises from the essential selfishness of such a life, which puts us in opposition to our fellows. See note, Rom 8:11. Not that the body is essentially evil; (for it is a creature of God;) but sin, ever a principle of separation and discord, sets the body in opposition to the man’s highest nature, that thus eventually the whole man may be corrupted.
Walk: 1Co 7:17; 2Co 4:2; 2Co 5:7; 2Co 10:2 f; 12:18; Rom 6:4; Rom 8:4 : an Old Testament word (Gen 5:24; Lev 18:4; Lev 26:40; 1Ki 2:4, etc.) favorite with Paul and John to describe the outer side, and the direction, of human life.
As men: under the influence of ordinary unsaved human nature.
For when etc.: proof from acknowledged fact that in the Corinthian church there is emulation and strife, and that therefore its members are fleshly. Are you not men? implies that the Christian life is superhuman. Cp. Rom 3:5. Where (1Co 3:3) and when (1Co 3:4) point conspicuously to Corinth and to the present time. All this explains Paul’s inability to speak wisdom at Corinth.
SECTION 4 teaches that, to those who accept it fully, the Gospel conveys wisdom, i.e. a knowledge of that which is most worth knowing, and of that which they most need to know. It tells them what they are, what God is, how they may come to God and become like God. Amid much ignorance of details, they look up, through the various forces around, to the Great Source and Ruler of all. They understand in some measure, and approve, and appropriate, the eternal purposes of God. These purposes, and the method of their attainment, satisfy their highest intelligence and explain to them, in some measure, the mysteries of life and of suffering; and become the guide of their actions. Thus their mind is filled, and their steps directed, by the wisdom of Him who made the world. Compared with this wisdom, all merely human wisdom is folly. For it fails to explain the mystery of our being, and to put before us the true object of life and the best means of attaining it. Of the folly of human wisdom, the world’s treatment of Jesus was a conspicuous example.
We also learn that this divine wisdom is conveyed to us by the agency of the indwelling Spirit of God, who alone looks into and through the mind of God. Consequently, only in proportion as we are under His influence is this wisdom understood by us. It is, however, embodied in words spoken by human lips. But these words are a mystery. Only as the Spirit opens our eyes do we understand their hidden meaning. Now the Spirit seeks to direct our steps as well as to enlighten our mind: and He ever leads men to Christian unity. And He does the one only so far as He does the other. Consequently, jealousy and strife are sure marks of absence of that fullness of the Spirit without which we cannot understand the higher teaching of the Gospel. Where these are, such teaching is useless. Thus does Paul rebuke the pride of knowledge which lay at the root of the church-parties at Corinth.
We cannot mark out particular doctrines as belonging to this higher wisdom. It is that nearer and clearer vision of God, which in all ages has been the privilege of those who dwell in His nearer presence, which they have read in the pages of Holy Scripture, which to unsaved men is incomprehensible or ridiculous, but which guides the steps of those who possess it along a path in which they find their highest happiness and usefulness.
Notice that, just as 3 assumes the first fundamental Doctrine of the Epistle to the Romans, so here Paul assumes and develops the fifth Doctrine. See Rom 5:5; Rom 8:3-16; where we learned that the Spirit reveals to us God’s love, moves us to call Him Father, and directs our steps in life. Of this teaching, 4 is but a practical application.
MYSTERY: An English form, and the constant rendering, of an important Greek word. A cognate word is found in Php 4:12. From the same root word are mystic and mysticism.
The mysteries of ancient Greece were secret religious rites and teaching, forming the chief part of festivals celebrated at regular intervals in certain places. The most famous were those held annually, with great pomp, for nine days, at Eleusis, twelve miles from Athens on the way to Corinth. After six days of public ceremonies, those who had previously undergone a preliminary initiation, and were now called in Greek mystai, were led, under the darkness of the night, by strict vows of secrecy, into the sanctuary of the goddess Demeter, where they saw and heard things forbidden to all others. So well was the secret kept that we now only can guess what then took place. But scattered references of classic writers imply that in these mysteries religious teaching was imparted, the noblest teaching perhaps of the heathen world. So Plato, Phaedop. 81a: Whither having come, it is given to the soul to be happy, being made free from error and folly and fears and coarse passions and the other human evils, as they say about the initiated (same word as Php 4:12) in the mysteries, in truth spending the rest of their time with the gods. And Cicero, himself initiated, in his Laws bk. ii. 14: Though Athens seems to me to have produced and brought into the life of men many excellent and divine things, yet nothing better than those mysteries by which from a boorish and wild life we are trained to humanity and are softened, and just as they are called initiations so in truth we have learned the first principles of life: and not only have we received a way of living with joy, but also of dying with a better hope.
See the excellent remarks of p. 198 of Mahaffy’s Rambles in Greece, quoted in vol. v. p. 471 of the Expositor.
In accordance with classic use, the word mystery in the Bible denotes always a secret known only to the initiated, i.e. those to whom it has been specially revealed. It is used in the Apocrypha for any confided secret; e.g. Sir 27:16 f, he who reveals mysteries has destroyed confidence; Tob 12:7; Jdt 2:2 : and in Daniel (LXX.) for an outward form under which lay unknown truth; Dan 2:18 f, in a vision of the night the mystery was revealed; Dan 2:28; Dan 4:9. Cp. Wis 8:4, wisdom is an initiated one (mystis) of the understanding of God.
In still closer accord with classic use, the truths underlying the parables of Christ are called (Mat 13:11; Mar 4:11; Luk 8:10) mysteries known only by those to whom it is given. Cp. Mat 11:25. And the teaching here attributed to Christ took firm hold of the mind of Paul, and frequently reappears variously developed in his writings. The many-sided purpose of redemption is called (Rom 16:25; Eph 1:9; Eph 3:3; Eph 6:19; Col 1:26 f; Col 2:2; Col 4:3) a mystery kept in silence (even from angels, Mar 13:32; 1Pe 1:12; Eph 3:10) during eternal times, but now made known. To proclaim this mystery to all, was the life work of Paul, Eph 3:9; Eph 6:19; Col 4:3; who was thus a steward of the mysteries of God, 1Co 4:1. Of a purpose of God still kept secret, we never read. Yet God’s eternal and universal purpose of mercy is none the less (Col 2:3) hidden in Christ. For, though proclaimed everywhere, it is understood only by those whom God leads into the secret chamber of His presence, whose eyes and ears He opens by His Spirit to the heavenly light and the heavenly voice: 1Co 2:10; Eph 3:5. Consequently, Paul spoke in a mystery words understood only by the initiated, i.e. by mature Christians. He had himself (Php 4:12) been initiated into the secret of life, and therefore knew how to be humbled and to abound. Thus the word mystery is in itself an embodiment of the chief teaching of this section.
In a more general sense the same word is used sometimes of any truth revealed specially by God, e.g. Rom 11:25; 1Co 15:51; and for a secret of which the key has not yet been given, 2Th 2:7. In Rev 1:20; Rev 17:5; Rev 17:7, the truths underlying the visible symbols are called mysteries. Rev 10:7 approaches the teaching of this section.
Fuente: Beet’s Commentary on Selected Books of the New Testament
3:2 I have fed you with milk, and not with {b} meat: for hitherto ye were not {c} able [to bear it], neither yet now are ye able.
(b) Substantial meat, or strong meat.
(c) To be fed by me with substantial meat: therefore as the Corinthians grew up in age, so the apostle nourished them by teaching, first with milk, then with strong meat. The difference was only in the manner of teaching.
Fuente: Geneva Bible Notes
When Paul had been with them they were new converts, so he gave them the milk of the Word, the ABCs of the faith (cf. 1Pe 2:2). Now, when they should have been able to take in more advanced teaching, they were not able to do so (cf. Heb 5:11-14). Their party spirit was an evidence of spiritual immaturity, lack of growth. Their fundamental need was not a change of diet but a change of perspective.
Paul’s use of the vocative ("brothers [and sisters]") and second person plural pronouns in 1Co 3:1-2 indicates that he was addressing the whole church, not just a faction within it (cf. 1Co 1:10). The actions of many in the congregation had defiled the whole body. [Note: Ibid., p. 123.]