1Cor 2:13-14 | RWP | e4.org | Which things also we speak ( α κα λαλουμεν ). This onomatopoetic verb λαλεω (from λα-λα ), to utter sounds. In the papyri the word calls more attention to the form of utterance while λεγω refers more to the substance. But λαλεω in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse ), illumination (verse ), and inspiration (verse ). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching ( ) and for his epistles ( ). Not in words which man's wisdom teacheth ( ουκ εν διδακτοις ανθρωπινης σοφιας λογοις ). Literally, "not in words taught by human wisdom." The verbal adjective διδακτοις (from διδασκω , to teach) is here passive in idea and is followed by the ablative case of origin or source as in , εσοντα παντες διδακτο θεου (from ), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar , p. 516). So then Paul claims the help of the Holy Spirit in the utterance ( λαλουμεν ) of the words, "which the Spirit teacheth ( εν διδακτοις πνευματος ), "in words taught by the Spirit" (ablative πνευματος as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. Comparing spiritual things with spiritual ( πνευματικοις πνευματικα συνκρινοντες ). Each of these words is in dispute. The verb συνκρινω , originally meant to combine, to join together fitly. In the LXX it means to interpret dreams ( , ; ) possibly by comparison. In the later Greek it may mean to compare as in . In the papyri Moulton and Milligan ( Vocabulary ) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις ? Is it masculine or neuter like πνευματικα ? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse . If πνευματικοις be taken as neuter plural (associative instrumental case after συν in συνκρινοντες ), the idea most naturally would be, "combining spiritual ideas ( πνευματικα ) with spiritual words" ( πνευματικοις ). This again makes good sense in harmony with the first part of verse . On the whole this is the most natural way to take it, though various other possibilities exist.

‏ 1 Corinthians 2:13-14

Which things also we speak ( α κα λαλουμεν ). This onomatopoetic verb λαλεω (from λα-λα ), to utter sounds. In the papyri the word calls more attention to the form of utterance while λεγω refers more to the substance. But λαλεω in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10), illumination (verse 12), and inspiration (verse 13). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Th 4:2) and for his epistles (2Th 3:14).

Not in words which man's wisdom teacheth ( ουκ εν διδακτοις ανθρωπινης σοφιας λογοις ). Literally, "not in words taught by human wisdom." The verbal adjective διδακτοις (from διδασκω, to teach) is here passive in idea and is followed by the ablative case of origin or source as in Joh 6:45, εσοντα παντες διδακτο θεου (from Isa 54:13), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, Grammar, p. 516). So then Paul claims the help of the Holy Spirit in the utterance ( λαλουμεν ) of the words, "which the Spirit teacheth ( εν διδακτοις πνευματος ), "in words taught by the Spirit" (ablative πνευματος as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not mere human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God.

Comparing spiritual things with spiritual ( πνευματικοις πνευματικα συνκρινοντες ). Each of these words is in dispute. The verb συνκρινω, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Ge 40:8, 22; 41:12) possibly by comparison. In the later Greek it may mean to compare as in 2Co 10:12. In the papyri Moulton and Milligan (Vocabulary) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. So it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is πνευματικοις? Is it masculine or neuter like πνευματικα? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14. If πνευματικοις be taken as neuter plural (associative instrumental case after συν in συνκρινοντες ), the idea most naturally would be, "combining spiritual ideas ( πνευματικα ) with spiritual words" ( πνευματικοις ). This again makes good sense in harmony with the first part of verse 13. On the whole this is the most natural way to take it, though various other possibilities exist.

Now the natural man ( ψυχικος δε ανθρωπος ). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as πνευμα and πνευματικοσ, ψυχη and ψυχικοσ, σαρξ and σαρκινος and σαρκικος. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his

Spirit, Soul, and Flesh. The papyri furnish so many examples of σαρξ, πνευμα, and ψυχη that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. Ψυχικος is a qualitative adjective from ψυχη (breath of life like ανιμα, life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Jude 1:19; Jas 3:15. In 1Co 15:44, 46 there is the same contrast between ψυχικος and πνευματικος as here. The ψυχικος man is the unregenerate man while the πνευματικος man is the renewed man, born again of the Spirit of God.

Receiveth not ( ου δεχετα ). Does not accept, rejects, refuses to accept. In Ro 8:7 Paul definitely states the inability ( ουδε γαρ δυνατα ) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" ( μωρια ) to us as was once the case (1:23). Today one notes certain of the intelligentsia who sneer at Christ and Christianity in their own blinded ignorance.

He cannot know them ( ου δυνατα γνωνα ). He is not able to get a knowledge (ingressive second aorist active infinitive of γινωσκω ). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ.

They are spiritually judged ( πνευματικως ανακρινετα ). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In Ac 17:11 the Beroeans scrutinized the Scriptures. These ψυχικο men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the ψυχη (mere animal nature) rather than by the πνευμα (the renewed spirit).