1 Corinthians 2:4

1Co 2:4. Λόγος, speech) in private.—κήρυγμα, preaching) in public.—πειθοῖς) enticing, a very appropriate term, to which the antithesis is in demonstration. Didymus quotes this passage, Lib. 2 de Spir. S. Jerome translates πειθοῖς λόγοις, with persuasions,[18] so that there should be an apposition, πειθοῖς λόγοις [πειθοῖς being regarded as a noun]. It comes in this view from πειθὼ, to which πειθή is a kindred form. Hesychius has πειθή, πεισμονὴ, πίστις.—σοφίας, of wisdom) He explains in the following verses, what the wisdom is, of which the speeches and arguments are to be set aside.

[18] Cod. Amiat. of Vulg. reads “persuasione verbi.” Other old MSS. “persuasibilibus verbis.”—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co 2:4 . “And my word and my message:” λόγος recalls 1Co 1:18 ; κήρυγμα , 1Co 1:21 ; 1Co 1:23 (see notes). The former includes all that Paul says in proclaiming the Gospel, the latter the specific announcement of God’s will and call therein.

οὐκ ἐκ πιθοῖς σοφίας λόγοις , “not in persuasive words of wisdom”: the adj [308] πιθός (= πιθανός , see txtl. note), from πείθομαι , analogous to φιδός from φείδομαι . “Words of wisdom,” substantially = “wisdom of word” (1Co 1:17 ); that expression accentuating the matter , this the manner of teaching “exquisita eloquutio, quæ artificio magis quam veritate nitatur et pugnet” (Cv [309] ). For the unfavourable nuance of πιθός , see Col 2:4 ( πιθανολογία ), also Gal 1:10 , Mat 28:14 . Eusebius excellently paraphrases ( Praep. Ev [310] , i., 3), τὰς μὲν ἀπατη λὰς κ . σοφιστικὰς πιθανολογίας παραιτούμενος ). “With a contemptuous touch of irony that reminds one of Socrates in the Gorgias and Apology [ cf. Ev [311] , as previously cited, on τὶ εἰδέναι , he disclaims all skill in rhetoric, the spurious art of persuading without instructing, held nevertheless in high repute in Cor [312] But when the Ap. speaks of the demonstration of the Spirit , he soars into a region of which Socrates knew nothing. Socr. sets σοφία against πειθώ ; the Ap. regards both as being on well-nigh a common level, from the higher altitude of the Spirit” (Ed [313] ); since the time of Socrates, however, Philosophy had sunk into a πιθανολογία . ἀπόδειξις , “the technical term for a proof drawn from facts or documents, as opposed to theoretical reasoning; in common use with the Stoics in this sense” (Hn [314] ); see Plato, Theæt. , 162 E, and Arist., Eth. Nic. , i., 1; ii., 4, for the like antithesis (Ed [315] ).

[308] adjective.

[309] Calvin’s In Nov. Testamentum Commentarii .

[310] T. S. Evans in Speaker’s Commentary .

[311] T. S. Evans in Speaker’s Commentary .

[312] Corinth, Corinthian or Corinthians.

[313] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[314] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[315] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

ἀποδ . πνεύματος καὶ σοφίας gathers up the force of the δύναμιν Θεοῦ of 1Co 1:24 , and ἐγένετο σοφία f1κ . τ . λ . of 1Co 1:30 (see notes); the proof of the Gospel at Cor [316] was experimental and ethical, found in the new consciousness and changed lives that attended its proclamation: cf. 1Co 6:11 , 1Co 9:1 , 2Co 3:1 ff., 1Th 2:13 ( λόγος Θεοῦ , ὃς κ . ἐνεργεῖται ἐν ὑμῖν τ . πιστεύουσιν ). πνεύματος καὶ δυνάμεως are not objective gen [317] ( in ostendendo Spiritum , etc.), but subjective: the Spirit, with His power, gives the demonstration (similarly in 1Co 12:7 , see note); cf. 1Co 2:10 ; 1Co 2:12 , 2Co 3:3-18 , Rom 8:16 ; Rom 15:19 , for Paul’s thoughts on the testimonium Spiritus sancti; also Joh 15:26 , 1Jn 5:6 f. Δύναμις , specially associated with Πνεῦμα after Luk 24:49 (see reff. for P.), is certainly the spiritual power that operates as implied in 1Co 1:30 , 1Co 6:11 , but not to the exclusion of the supernatural physical “powers” which accompanied Apostolic preaching (see note on ἐβεβαιώθη , 1Co 1:6 ; also 1Co 12:1 ; 1Co 12:7-11 , And the combination of Rom 15:17 ff.): “latius accipio, nempe pro manu Dei potente omnibus modis per apostolum se exserente” (Cv [318] ). The art [319] is wanting with πνεύματος , though personal, after the anarthrous ἀποδείξει , according to “the law of correlation” (Wr [320] , p. 175: contrast this with 1Co 12:7 , also the double art [321] of 1 with the anarthrous phrase of 1Co 1:18 ). The prpl [322] clause affirms not the agency by which, but the sphere of action in which, Paul’s word operated.

[316] Corinth, Corinthian or Corinthians.

[317] genitive case.

[318] Calvin’s In Nov. Testamentum Commentarii .

[319] grammatical article.

[320] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[321] grammatical article.

[322]rpl. prepositional.

Supply to this verse ἐγένετο from the ἐγενόμην of 1Co 2:3 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. καὶ ὁ λόγος μον. See on 1:5, 17. Various explanations have been given of the difference between λόγος and κήρυγμα, and it is clear that to snake the former ‘private conversation,’ and the latter ‘public preaching,’ is not satisfactory. Nor is the one the delivery of the message and the other the substance of it: see on 1:21. More probably, ὁ λόγος looks back to 1:18, and means the Gospel which the Apostle preached, while κήρυγμα is the act of proclamation, viewed, not as a process (κήρυξις), but as a whole. Cf. 2Ti 4:17.

οὐκ ἐν πιθοῖς σοφίας λόγοις. The singular word πιθός or πειθός, which is found nowhere else, is the equivalent of the classical πιθανός. which Josephus (Ant. VIII. ix. I) uses of the plausible words of the lying prophet of 1Ki_13. The only exact parallel to πιθός or πειθός from πείθω is φιδός or φειδός form φείδομαι, and in both cases the spelling with a diphthong seems to be incorrect (WH. App. p. 153). The rarity of the word has produced confusion in the text. Some cursives and Latin witnesses support a reading which is found in Origen and in Eus. Praep. Evang. i. 3., ἐν πειθοῖ [ανθρωπίνης] σοφίας λόγων, in persuasione sapientiae [humanae] verbi, or sermones for sermonis; where πειθοῖ is the dat. of πειθώ. From this, ἐν πειθοῖ σοφίας has been conjectured as the original reading; but the evidence of א A B C D E L P for ἐν πιθοῖς or πειθοῖς is decisive;† and while σοφίας λόγοις almost certainly is genuine, ἀνθρωπίνης almost certainly is not, except as interpretation.

The meaning is that the false σοφία, the cleverness of the rhetorician, which the Apostle is disclaiming and combating throughout this passage, was specially directed to the art of persuasion: cf. πιθανολογία (Col 2:4).

ἀποδείξει. Not elsewhere in N.T. It has two very different meanings: (1) ‘display’ or ‘showing off’ (cf. 4:9 and Luk 1:80), and (2) ‘demonstration’ in the sense of ‘stringent proof.’ The latter is the meaning here. Aristotle distinguishes it from συλλογισμός. The latter proves that a certain conclusion follows from given premises, which may or may not be true. In ἀπόδειξις the premises are known to be true, and therefore the conclusion is not only logical, but certainly true. In Eth. Nic. I. iii. 4 we are told that to demand rigid demonstrations (ἀποδείξεις) from a rhetorician is as unreasonable as to allow a mathematician to deal in mere plausibilities. Cf. Plato Phaed. 77 C, Theaet. 162 E.* St Paul is not dealing with scientific certainty: but he claims that the certitude of religious truth to the believer in the Gospel is as complete and as ‘objective’ —equal in degree, though different in kind—as the certitude of scientific truth to the scientific mind. Mere human σοφία may dazzle and overwhelm and seem to be unanswerable, but assensum constringit non res; it does not penetrate to those depths of the soul which are the seat of the decisions of a lifetime. The Stoics used ἀπόδειξις in this sense.

πνεύματος καὶ δυνάμεως. See on 1:18. The demonstration is that which is wrought by God’s power, especially His power to save man and give a new direction to his life. As it is all from God, why make a party-hero of the human instrument? Some Greek Fathers suppose that miracle-working power is meant, which is an idea remote from the context. Origen refers πνεύματος to the O.T. prophecies, and δυνάμεως to the N.T. miracles, thus approximating to the merely philosophic sense of ἀπόδειξις. And if δυνάμεως means God’s power, πνεύματος will mean His Spirit, the Holy Spirit. The article is omitted as in v. 13 (cf. Gal 5:16 and Php 2:1 with 2Co 13:13). See Ellicott ad loc. The genitives are either subjective, ‘demonstration proceeding from and wrought by the Spirit and power of God,’ or qualifying, ‘demonstration consisting in the spirit and power of God,’ as distinct from persuasion produced by mere cleverness. The sense of πνεύματος is well given by Theophylact: ἀρρήτῳ τινι τρόπῳ πίστιν ἐνεποίει τοῖς ἀκούουσιν. For the general sense see 1Th 1:5 and 2:13; ‘our Gospel came not in word only, but also in power and in the Holy Spirit’; and ‘ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe.’ St Paul’s appeal is to the strong conviction and deep practical power of the Gospel. Not that strong conviction is incompatible with error: there is such a thing as ἐνέγεια πλάνης, causing men to believe what is false (2Th 2:11); but the false σοφία engenders on depth of conviction. Lightfoot quotes Longinus, who describes St Paul as πρῶτον…προΐστάμενον δόγματος—meaning philosophic proof, whereas St Paul is asserting a proof different in kind. “It was moral, not verbal [nor scientific] demonstration at which he aimed.” This epistle is proof of that.

ἀνθρωπίνης (אcA C L P, Copt. AV.) before σοφίας is rejected by all editors.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

1Co_2:4

And my speech and my preaching (was) not with enticing words of mans wisdom, but in demonstration of the Spirit and of power.

My speech and preaching (λόγοϚ and κήρυγμα). If these terms are to be distinguished, the former may refer to his private, and the latter to his public instructions; or, the former is general, including all modes of address, and the latter specific, limited to public discourse. My instructions in general, and my public preaching in particular. Both terms, however, may designate the same thing under different aspects.

His mode of preaching is described, first, negatively, and then positively. It was not with the enticing words of mans wisdom, i.e. the persuasive words which human wisdom would suggest. In his endeavors to bring men to the obedience of the faith, he did not rely upon his own skill in argument or persuasion. This is the negative statement. Positively, his preaching was in (or with, ἐν; the preposition is the same in both clauses, though rendered by our translators in the former, with, and in the latter, in) the demonstration of the Spirit and of power. This may mean, The demonstration of the powerful Spirit; or, The demonstration of the Spirit and of (miraculous) power; referring to the twofold evidence or proof of the gospel, viz., the internal influence of the Spirit, and the external evidence of miracles. The word, (δύναμις), rendered power, often means miraculous power, but as such cannot be its meaning in the following verse, it is not probable it was intended to have that sense here. The phrase probably means The demonstration of which the Spirit is the author, and which is characterized by power; so that the sense is, the powerful demonstration of the Spirit.

Demonstration (ἀπόδειχις) setting forth, exhibition of proof. Paul relied, therefore, for success, not on his skill in argument or persuasion, nor upon any of the resources of human wisdom, but on the testimony which the Spirit bore to the truth. The Holy Ghost demonstrated the gospel to be true.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He turneth that now to the commendation of his ministry, which he had granted to his adversaries: for his virtue and power which they knew well enough, was so much the more excellent, because it had no worldly help joined with it.

By plain evidence he meaneth such a proof, as is made by certain and necessary reasons.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

my speech--in private.

preaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.

enticing--rather, "persuasive."

man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.

in demonstration of . . . Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mat 7:29; Act 6:10; Heb 4:12; compare also Rom 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. And my speech] ο λογος μου, My doctrine; the matter of my preaching.

And my preaching] το κηρυγμα μου, My proclamation, my manner of recommending the grand but simple truths of the Gospel.

Was not with enticing words of man's wisdom] ενπειθοις ανθρωπινης σοφιας λογοις, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame.

But in demonstration of the Spirit] αποδειξει, In the manifestation; or, as two ancient MSS. have it, αποκαλυψει, in the revelation of the Spirit. The doctrine that he preached was revealed by the Spirit: that it was a revelation of the Spirit, the holiness, purity, and usefulness of the doctrine rendered manifest: and the overthrow of idolatry, and the conversion of souls, by the power and energy of the preaching, were the demonstration that all was Divine. The greater part of the best MSS., versions, and fathers, leave out the adjective ανθρωπινης, man's, before σοφιας, wisdom: it is possible that the word may be a gloss, but it is necessarily implied in the clause. Not with the persuasive discourses, or doctrines of wisdom; i.e. of human philosophy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. And my preaching was not in the persuasive words. By the persuasive words of man’s wisdom he means that exquisite oratory which aims and strives rather by artifice than by truth, and also an appearance of refinement, that allures the minds of men. It is not without good reason, too, that he ascribes persuasiveness (τό πιθάνον) to human wisdom. For the word of the Lord constrains us by its majesty, as if by a violent impulse, to yield obedience to it. Human wisdom, on the other hand, has her allurements, by which she insinuates herself and her blandishments, as it were, by which she may conciliate for herself the affections of her hearers. With this he contrasts the demonstration of the Spirit and of power, which most interpreters consider as restricted to miracles; but I take it in a more general sense, as meaning the hand of God powerfully exercised in every way through the instrumentality of the Apostle. Spirit and power he seems to have made use of by hypallage, (καθ ᾿ ὑπαλλαγὴν,) to denote spiritual power, or at least with the view of showing by signs and effects in what manner the presence of the Spirit had shown itself in his ministry. He appropriately, too, makes use of the term ἀποδείξεως, (demonstration;) for such is our dullness in contemplating the works of God, that when he makes use of inferior instruments, they serve as so many veils to hide from us his influence, so that we do not clearly perceive it. On the other hand, as in the furtherance given to Paul’s ministry, there was no aid furnished from the flesh or the world, and as the hand of God was as it were made bare, (Isaiah 52:10,) his influence was assuredly the more apparent.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) And my speech.—The result which necessarily followed from this weakness and trembling was that neither his “speech” (i.e., the style of his teaching), nor his “preaching” (i.e., the subject-matter of his teaching) were of such a kind as to appeal to the natural tastes of the Corinthians.

Demonstration of the Spirit.—The Apostle’s demonstration of the truth of the gospel was the result of no human art or skill, but came from the Spirit and power of God, and therefore the Corinthians could glory in no human teacher, but only in the power of God, which was the true source of the success of the gospel amongst them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. in demonstration of the Spirit and of power] Not persuasive (πειθοῖς) arguments, but appeals to the conscience and to the influence of a higher power. It is doubtful whether we should translate ‘the Spirit’ here, as though the Holy Spirit were meant, and more than doubtful whether we should interpret ‘power’ of miracles as generally understood. The Apostle is perhaps rather referring to that conviction of sin, righteousness and judgment (St Joh_16:8), which the Spirit of God produces in the spirit of man, and of the power to produce a change of heart and life which is the leading characteristic of the gospel. This view seems confirmed by the next verse, in which St Paul says that the ground of our faith is not the wisdom of men, but the power of God.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And my speech, and my preaching,.... As he determined, so he acted. As the subject matter of his ministry was not any of the liberal arts and sciences, or the philosophy and dry morality of the Gentiles, but salvation by a crucified Christ; so his style, his diction, his language used in preaching,

was not with enticing words of man's wisdom; with technical words, words of art, contrived by human wisdom to captivate the affections; and with bare probable arguments only, a show of reason to persuade the mind to an assent, when nothing solid and substantial is advanced, only a run of words artfully put together, without any strength of argument in them; a method used by the false teachers, and which the apostle here strikes at, and tacitly condemns:

but in demonstration of the Spirit, and of power; partly by making use of solid proofs out of the writings of the Old Testament, indited by the Spirit of God, and which amounted to a demonstration of the truths he delivered; and partly by signs, and wonders, and miracles, and gifts of the Holy Ghost, those extraordinary instances of divine power, which greatly confirmed the doctrines he preached: and besides all these, the Spirit of God wonderfully assisted him in his work, both as to words and matter; directing him, what to say, and in what form, in words, not which human wisdom taught, but which the Holy Ghost taught; and accompanying his ministry with his power, to the conversion, comfort, edification, and salvation of many.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

Ver. 4. With enticing words] Religion is not a matter of parts, words, or wit. The devil cares not for the sons of Sceva’s adjurations. Abana and Pharphar may cleanse, but Jordan only can cure. God’s holy things must be handled, Sancte magis quam scite, with fear and reverence, rather than with wit and dalliance. Let ministers set out the work of God as skilfully and adornedly as they can, but still aim at the winning of souls. Let not the window be so painted as to keep out the light. (The Saint’s Everlast. Rest.) Some frothy discourses are like children’s babies, that when you have taken away the dressing, you have taken away all; or like beautiful pictures, which have much cost bestowed on them to make them comely and desirable to the eye; but life, heat, and motion there is none. O pulchrum caput! sed sensus non inest, Oh beautiful head but no feeling there, said the ape in the fable. Prudentibus viris non placent phalerata, sed fortia, said Bishop Jewel, who ever loved a manlike eloquence, but not that which is effeminate. No more did Reverend Mr Samuel Crook, but ever shunned those more gay and lighter flourishes of a luxuriant wit, wherewith the emptiest cells affect to be most fraught, as they who for lack of wares in their shops set up painted blocks to fill up vacant shelves. (Clark’s Lives; Life of Master Crook, by W. G.)

In demonstration of the spirit] With demonstrations fetched out of the very marrow of the Scriptures. It must be an elaborate speech that shall work upon the conscience. A man must enlighten with his own other men’s understandings, and heat by his own other men’s affections. Si vis me flere, &c. (Horat.) Bonaventure’s words in preaching were non inflantia sed inflammantia, not high-swelling, but inflaming his hearers. (Mr Clark’s Life of Bonav.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And my speech - The word “speech” here - if it is to be distinguished from “preaching” - refers, perhaps, to his more private reasonings; his preaching to his public discourses.

Not with enticing words - Not with the persuasive reasonings (πειθοῖς λόγοις peithois logois) of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm; and which the Greeks so much esteemed.

But in demonstration - In the showing ἀποδείξει apodeixei; or in the testimony or evidence which the Spirit produced. The meaning is, that the Spirit furnished the evidence of the divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished was, undoubtedly, the miracles which were performed; the gift of tongues; and the remarkable conversions which attended the gospel - The word “Spirit” here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the divine origin and nature of the gospel. This had been by the gift of tongues (1Co 1:5-7. Compare 1 Cor. 14), and by the effects of his agency in renewing and sanctifying the heart.

And of power - That is, of the power of God 1Co 2:5; the divine power and efficacy which attended the preaching of the gospel there. Compare 1Th 1:5 - The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen:

(1) In the conversion of sinners to God of all classes, ages, and conditions, when all human means of reforming them was vain.

(2) In its giving them peace, joy, and happiness; and in its transforming their lives.

(3) In making them different people - in making the drunkard sober; the thief honest; the licentious pure; the profane reverent; the indolent industrious; the harsh and unkind, gentle and kind; and the wretched happy.

(4) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere - And in regard to this evidence to which the apostle appeals, we may observe:

(1) That is a kind of evidence which anyone may examine, and which no one can deny. It does not need labored, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.

(2) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is no where more manifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.

(3) The gospel has thus evidenced from age to age that it is from God. Every converted sinner furnishes such a demonstration; and every instance where it produces peace, hope, joy, shows that it is from heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the shewing of the spirit and power, &c. The gifts of the Holy Ghost bestowed on those that believed, and the miracles which God wrought by his apostles, were the means God made use of to convert the world, which were of much greater force than human eloquence. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Either here Paul’s speech and preaching signify the same thing, (expressed by two words), or else speech referreth to his more private conferences and discourses with them, and preaching signifieth the more public acts of his ministry; neither of them was

with the persuasive or enticing words of man’s wisdom. What these persuasive words of man’s wisdom are, will quickly appear to any that considers there are but two human arts that pretend to any thing of persuading; rhetoric, and logic, or the art of reasoning. Rhetoric persuadeth more weakly, working more upon the affections than upon the understanding and judgment. Logic, or the art of reasoning, more strongly, working upon the understanding and judgment, and teaching men to conclude from connate natural principles. Now, saith Paul, my preaching was neither of these ways, I neither studied neat and fine words and phrases, nor did I make it my work to demonstrate gospel propositions to you from principles of natural reason.

Object. Ought not then ministers now to use such words?

Answer. A learned popish writer saith, that "at that time it was the will of God that his ministers should use plain speech; but it is otherwise now; the using of words studiously composed and ordered, being now the ordinary way to persuade others." But:

1. After this rate any thing of the will of God may be evaded; it is but saying, that it was the will of God indeed then, but not now.

2. The thing is false. It was then, as much as now, the ordinary way of persuading to use rhetorical phrases and rational demonstrations.

3. Although now this be the ordinary method of persuading men of learning and capacities, yet for the generality of people it is not so.

4. The apostle’s reason holds now as much as ever. It is the way to make Christians’ faith stand in the wisdom of men, not in the power of God.

Object. Ought then ministers to use no study, but talk whatever comes at their tongue’s end, and to use no reason to prove what they say?

Answer. By no means.

1. It is one thing to study matter, another thing to study words.

2. Nay, it is one thing to study a decency in words, another to study a gaudery of phrase. It is an old and true saying, Verba sequuntur res: Words will follow matter, if the preacher be but of ordinary parts. In the study of words we have but two things to attend:

(1) That we speak intelligibly, so as all the people may understand.

(2) That we speak gravely and decently. All other study of words and phrases in a divine is but folly and vanity.

3. We ought to use our reason in our preaching; but reason works two ways:

(1) Either making conclusions from natural and philosophical principles;

(2) Or, from Scriptural principles. We ought to study to conclude as strongly as we can what we say from principles of revelation, comparing spiritual things with spiritual, but not from all natural and philosophical principles; for so we shall conclude, there is no Trinity in the Unity of the Divine Being, because, according to natural principles, three cannot be one, nor one three; and against the resurrection, because there can be no regress from a privation to a habit, &c.

4. Again, it is one thing to use our natural reason, ex abundanti, as an auxiliary help to illustrate and confirm what is first confirmed by Divine revelation; another thing to use it as a foundation upon which we build a spiritual conclusion, or as the main proof of it. Paul’s preaching was in words intelligible to his hearers, and decent enough, and with reason enough, but not concluding upon natural principles, nor making any proofs of that nature the foundation upon which he built his gospel conclusions.

But in demonstration of the Spirit; by which Grotius and some others understand miracles, by which the doctrine of the gospel was at first confirmed; but Vorstius and many others better understand by it the Holy Ghost’s powerful and inward persuasion of men’s minds, of the truth of what was preached by Paul. All ministers’ preaching makes propositions of gospel truth appear no more than probable; the Spirit only demonstrates them, working in souls such a persuasion and confirmation of the truth of them, as the soul can no longer deny or dispute, or withstand the conviction of them.

And of power: by this term also some understand the power of working miracles; but it is much better by others interpreted of that authority, which the word of God preached by Paul had, and preached by faithful ministers still hath, upon the souls and consciences of those that hear it. As it is said, Mat 7:29, Christ taught them as one having authority. And it is said of Stephen, Act 6:10, They were not able to resist the wisdom and the spirit by which he spake. So the gospel preached by Paul came to people, not in word only, but also in power, and in the Holy Ghost, and in much assurance, 1Th 1:5; and was quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb 4:12. And thus every faithful minister, with whose labours God goeth along in the conversion of souls, yet preacheth in the demonstration of the Spirit and of power. Nor indeed call those miracles, by which Christ and his apostles confirmed the truth of the doctrine of the gospel, though they were a mighty proof, be, in any propriety of speech, called a demonstration; which, properly, is a proof in which the mind fully acquiesceth, so that it no longer denieth or disputeth the thing so proved, but gives a firm and full assent to it: the miracles wrought by Christ himself never had that effect; the Pharisees and the generality of the Jews believed not that Christ was the true Messiah and the Son of God, not withstanding his miracles. Nothing but the inward powerful impression of the Spirit of God, persuading the heart of the truth of gospel principles, can possibly amount to a demonstration, bringing the minds of men, though never so judicious and prepared, to a certainty of the thing revealed, and a rest, so as they can no longer deny, resist, dispute, or contradict it. With this Paul’s preaching was attended, not to every individual person to whom he preached, but to many, even as many as should be saved: he delivered the doctrine of the gospel freely, plainly, and boldly, not resting upon the force of his rhetoric and persuasive words, nor yet upon the natural force of his reasoning and argumentation; but leaving the demonstration and evidencing of the truth of what he said to the powerful internal impression and persuasion of the holy and blessed Spirit of God, who worketh powerfully.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Enticing words—Not rhetorical or elocutional in style, but the persuasive utterances of a true philosophy.

Demonstration— Manifestation.

Of the Spirit—From or by the divine Spirit and divine power.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

My speech and my preaching; the form and matter of my discourse. He would not attempt to use the keen sword of philosophical dialectics or human eloquence, but would only use the weapon of the cross. Was not with enticing words of man"s wisdom; rather, with persuasive words of wisdom (the word anthropines is a gloss). This simplicity was the more remarkable because "Corinthian words" was a proverb for choice, elaborate, and glittering phrases (Wetstein). It is not improbable that the almost total and deeply discouraging want of success of St. Paul in preaching at Athens had impressed him mere strongly with the uselessness of attempting to fight Greek philosophers with their own blunt and imperfect weapons. In demonstration of the Spirit and of power. So he says to the Thessalonians," Our gospel came not to you in word only, but also in power, and in the Holy Ghost, and in much assurance." The plain facts, so repellent to the natural intellect, were driven home with matchless force by spiritual conviction. The only heathen critic who has mentioned St. Paul"s method is Longinus, the author of the treatise on "The Sublime and Beautiful," who calls him "a master of unproved dogma," meaning apparently that his force lay in the irresistible statement of the facts which he came to preach.

Spiritual power.

Language like this sometimes refers to those special, supernatural gifts which were bestowed upon the members and officers of the Church in the apostolic days. But, as the apostle is speaking of the gospel of the cross of Christ and of its moral and spiritual effects, it seems reasonable to take the very strong expressions here employed as referring to the Divine vigour and energy accompanying the Word of salvation.

I CHRISTIANITY IS THE DISPENSATION OF THE SPIRIT OF GOD. The Jews would have received it had it been a dispensation of miracle and prodigy; the Greeks, had it been a dispensation of rhetoric and philosophy. But God"s Spirit has his own mode of operation, withheld from the apprehension of carnal natures. The same Spirit who abode upon the Saviour at his baptism, rested as the Spirit of truth and illumination upon the inspired apostles, and as the Spirit of power accompanied their word to the hearts of men. He is from above, as the Breath, the Wind, the Fire, the Dew, the Rain, the Dove of God.

II HUMAN SOULS ARE THE FIELD OF THE OPERATIONS OF THE SPIRIT OF GOD. Christianity is no mechanical religion; its ends are not to be secured by any external conformity; it does not consist in buildings, ceremonies, priesthoods, etc. He only understands the nature of Christ"s purposes who can join in the consecration and confession

I give my heart to thee, O Jesus most desired; And heart for heart the gift shall be, For thou my soul hast fired.

Thou hearts alone wouldst move; Thou only hearts dost love; I would love thee as thou lov"st me, O Jesus most desired!

III THE GOSPEL IS THE IMPLEMENT AND WEAPON OF THE SPIRIT OF GOD. God"s Spirit approaches man"s spirit in every true, pure, and lofty thought, in every revelation of pity, love, and sacrifice. But God"s mind is made known with special reference to man"s position and needs in "the truth as it is in Jesus." It is because the Spirit is in the Word that the Word is living and powerful, and sharper than the two-edged sword.

IV FAITH AND REPENTANCE, OBEDIENCE AND HOLINESS, ARE THE POWER AND DEMONSTRATION OF THE SPIRIT OF GOD. Here we have "the witness of the Spirit," telling us that the source of such streams is above. Here we have "the fruits of the Spirit," telling us whence is the life which embodies itself in such results. Doubtless under the conviction of the Spirit there present themselves displays of feeling, deep and signal. But the great and reliable proofs of the presence and action of the Divine Spirit are to be sought in those moral effects which can be traced to no inferior cause. The weeds sow themselves; but an abundant and precious crop is witness to the skill and the energy of the husbandman.

V RESPONSIBILITY IS INVOLVED IN THE PRESENCE OF THE SPIRIT OF GOD.

1. The preacher of the gospel is reminded that his reliance should be, not upon his own gifts, but upon the Word and Spirit of God.

2. The Church of Christ is admonished neither to "quench" nor to "grieve" the Holy Spirit.

3. The hearer of the gospel is warned that to refuse the gospel is to reject the Spirit; and deliberately, persistently, and finally to do so is to sin against the Holy Ghost. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And my speech in private, as well as my public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use; but with the demonstration of the Spirit and of power - With that powerful kind of demonstration, which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our apostle goes on, declaring after what manner he did, and did not, preach the gospel of Christ to the Corinthians.

Note, 1. How he did not preach unto them: he tells us, that his preaching was not with enticing words of man’s wisdom; that is, his preaching was not garnished with human eloquence, did not consist in rhetorical tropes, was not accompanied with the witty insinuations of artificial learning, which pleases the ear, but affects not the heart: therefore the apostles did not, like rhetoricians and orators, polish their discourses with an affected curiosity and exactness of language: but although they came in plainness, yet not in rudeness of speech; our apostle’s preaching at Corinth was great and serious, pious and ardent, plain and profitable. With what brevity, without darkness; with what gravity, without affectation; with what natural eloquence, without meretricious ornament, were St. Paul’s discourses! A minister’s words ought not to be instantia, but inflammantia; not high-swelling, but heart-in-flaming words.

Note, 2. How the apostle did preach unto the Corinthians; namely, in the demonstration of the Spirit, and of power; that is, the doctrine he preached was accompanied with, and confirmed by, the miraculous gifts of the Holy Ghost, to convince them that Jesus was risen from the dead, and was made Lord of all, whom therefore they ought to believe and obey; he did not go about to bewitch men with eloquence, nor to entangle their minds by subtle reasonings, but he offered to men a sensible proof and demonstration of the truth of what he delivered, in those strange and miraculous operations to which he was enabled by the Holy Ghost.

This demonstration of the Spirit accompanying the preaching of the word, we are not now to expect; but the ministry of the word is still attended with a divine power of the Spirit, enlightening the understanding, and persuading the conscience; which may be called a demonstration of the Spirit, because the evidence of truth is no longer disputed or contradicted, but the ministry of the word is still attended with a divine power of the Spirit, enlightening the understanding, and persuading the conscience; which may be called a demonstration of the Spirit, because the evidence of truth is no longer desputed or contradicted, but the understanding assents to the word as true, and the will embraces it as good.

Note, 3. The reason assigned by the apostle why he preached the gospel in and after this plain and in artificial manner, namely, That their faith should not stand in the wisdom of men, but in the power of God; that is, that your faith or belief of the gospel should not seem to be obtained by human wisdom and eloquence, but be ascribed to a divine power, influencing such weak means as my plain preaching was amongst you; it is the praise of omnipotency to work by improbabilities: God delights to do great things by weak and unlikely means, knowing that the weakness of the instrument redounds to the greater honour of himself, the principal agent.

Human faith is an assent to any thing credible, as credible upon the infallible testimony of God, and is grounded on, and resolved into, the evidence of divine revelation. Upon this foot stood the Corinthians’ faith, not in the wisdom of men, but in the power of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. “My speech and my preaching were not in enticing words of wisdom, but in the demonstration of the Spirit and dynamite.” Dynamite is the greatest explosive and the most potent mechanical power in the material world. Judiciously did its discoverers, failing to find an adequately significant cognomen in the boundless vocabulary of the English language, go to the New Testament, and in the inspiration of the Holy Ghost, through His servant Paul, find the very word they needed to signify to the world this inconceivable physical miracle. As dynamite blows out everything with which it comes in contact in the material world, so the dynamite of the Holy Ghost blows all sin and all devils out of the human spirit, consummating in entire sanctification and culminating in the resurrection of soul, mind and body world without end. Paul went for “the demonstration and dynamite of the Holy Ghost.” Well are these words coupled together, vividly signifying the Pauline ministry, as dynamite is the most demonstrative thing in the universe, roaring like a volcano, pealing like the most terrific thunder-claps, throwing stones in all directions, and clearing everything before it. Whenever the gospel ceases to be demonstrative you may suspect a leakage in the vessel.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And my speech [discourse on doctrine] and my preaching [announcement of facts] were not in persuasive words of wisdom, but in demonstration of the Spirit and of power [ 1Co_1:5 . He relied upon the divine aid, rather than upon the aid of human learning]:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. Not with enticing words of man's wisdom. He did not resort to the arts and enticements of Greek oratory or philosophy. But in demonstration of the Spirit and of power. Filled by the Holy Spirit, he spoke in its power, and thus moved upon the hearts of his hearers. His words were also supported by the power of the Spirit shown in miracles (Romans 15:19; 2 Cor. 12:12).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. [ἀνθρωπίνης] before σοφίας is found in AC, but not in אBDEFG. The authorized edition of the Vulgate retains it, but it is absent from the Vetus Lat. and from some older copies of the Vulgate. The Peshito omits it. It is obviously introduced from 1Co 2:13. The text is in considerable confusion here.

4. πειθοῖς σοφίας λόγοις. Not enticing, as A.V., but with R.V., persuasive. The marginal gloss ἀνθρωπίνης (see Critical Note) is not wanted to make the meaning clear. See 1Co 1:17. πειθοῖς, for the more usual classical πιθανοῖς, must share the responsibility with ἀνθρωπίνης for the confusion of the text here.

ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. The precise meaning of these words is either (1) in proof that I possessed both the Spirit and power, or (2) in the proof given by the Spirit and power I possessed that I was preaching the truth. The ‘Spirit’ which St Paul ministered to others was capable of stirring up their spirits. The ‘power’ of which he speaks was not so much that of working miracles in the ordinary sense of the word, as of touching the heart. He is referring to that conviction of sin, righteousness and judgment (Joh 16:8), which the Spirit of God produces in the spirit of man, and of the power to produce a change of heart and life which is the leading characteristic of the Gospel. This view seems confirmed by the next verse, in which St Paul says that the ground of our faith is not the wisdom of men, but the power of God.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] And (not adversative, as Olsh., but following naturally on the weakness, &c., just mentioned—‘as corresponding to it’) my discourse and my preaching (λόγος of the course of argument and inculcation of doctrine, κήρυγμα of the announcement of facts. This (De W.) is better than with Olsh. to understand λ. as his private, κ. his public discourse: see Luk 4:32, and ὁ λόγος τ. σταυροῦ, ch. 1:18) was not in (did not consist of, was not set forth in, see ref.) persuasive (πειθός = πιθανός, πειστήριος, πειστικός in Greek. The var. readings have been endeavours to avoid the unusual word, which however is analogically formed from πειθώ, as φειδός from φείδομαι, as Meyer) words of wisdom (ἀνθρωπίνης, a gloss, but a correct one. “Corinthia verba, pro exquisitis et magnopere elaboratis, et ad ostentationem nitidis,” Wetst.), but in demonstration of the Spirit and of power: i.e. either, taking the genitives as objective, demonstration having for its object, demonstrating, the presence or working of the Spirit and Power of God (so Estius, Billroth, al., and the gloss ἀποκαλύψει):—or, taking them subjectively, demonstration (of the truth) springing from the Spirit and Power of God (so most Commentators. I prefer the latter. It can hardly be understood of the miracles done by the Spirit through him, which accompanied his preaching (Chrys, al., Olsh.), for he is here simply speaking of the preaching itself.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

In demonstration [εν αποδειξει] . Only here in the New Testament. Lit., a showing forth.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 4, 5. “And my speech and my preaching were not with persuasive words of wisdom, but in demonstration of the Spirit and of power; 5. that your faith should not stand in the wisdom of men, but in the power of God.”

The apostle returns from his person to his preaching. Λόγος, speech, and κήρυγμα, preaching, have been distinguished in many ways: “My discourses in general, and especially my preaching” (Meyer); or, “My private conversations and my public discourses” (Neander, Rückert, etc.). I rather think that λόγος applies to the matter, and κήρυγμα to the form; the λόγος is the gospel itself; the κήρυγμα is the testimony the apostle renders to it. Neither the one nor the other has been corrupted in his work by the infiltration of human elements or by self - seeking. — The adj. πειθός is not known in classic Greek, in which the word πιθανός is used for persuasive. But it is nevertheless regularly formed from the verb πείθω; comp. φειδός, from φείδομαι; and it is possible that in the apostle’s day πειθός belonged only to the spoken language. Some documents have substituted for this adjective the dative πειθοῖ of the substantive πειθώ, persuasion (Itala: “in persuasione sapientiae verbi”). Heinrici adopts this reading, though it is almost entirely destitute of authorities, because of the fine contrast between this word πειθώ and the following term, ἀπόδειξις. But in that case we should have to read λόγου or λόγων, which are only found in very few authorities, and which are evidently corrections. The adj. ἀνθρωπίνης, human, found in the received text, is insufficiently supported.

Instead of endeavouring to satisfy the understanding by means of a system (wisdom) ably presented (persuasive discourses), the apostle has sought his strength in action of a wholly different nature, in what he calls “the demonstration of Spirit and of power.” The word ἀπόδειξις indicates a clearness which is produced in the hearer’s mind, as by the sudden lifting of a veil; a conviction mastering him with the sovereign force of moral evidence; comp. 1Co 14:24-25.

The gen. πνεύματος, of Spirit, is the complement of cause; it is the Divine Spirit alone who thus reveals the truth of salvation; comp. Eph 1:17-18. We have to represent this Spirit to ourselves acting at once in him who speaks and in him who hears, in such a way as to make the light pass, through the intervention of the spoken word, from the mind of the one into the mind of the other. The second gen. δυνάμεως, of power, is the complement of quality: it denotes the mode of the Spirit’s action; it is, so to speak, a taking possession of the human soul, of its understanding and will, by the inward ascendency of the truth. Chrysostom, and in our day, Beet, apply these expressions to the outward miracles which St. Paul sometimes wrought by the power of the Holy Spirit (2Co 11:12; Rom 15:19). Such an interpretation, allowable in the infancy of exegesis, should now be no longer possible. The apostle has just been stigmatizing the going after miracles on the part of the Jews, and we are to suppose him saying here that he sought to render the faith of the Corinthians immovable by the evidence of miracles!

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.