My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,
Parallel Translations
-
My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,
-
And my wordes and my preachinge were not with entysynge wordes of manes wysdome: but in shewinge of the sprete and of power
-
Neither stoode my woorde, and my preaching in the entising speach of mans wisdom, but in plaine euidence of the Spirite and of power,
Cross-references (23)
Passages linked to 1 Corinthians 2:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 4:20 For God’s Kingdom is not in word, but in power.
- 1 Thessalonians 1:5 and that our Good News came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake.
- 1 Corinthians 1:17 For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void.
- 1 Corinthians 2:1 When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God.
- Romans 15:19 in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ;
- 2 Peter 1:16 For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
- 1 Corinthians 2:13 We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things.
- Colossians 2:4 Now I say this that no one may delude you with persuasiveness of speech.
- John 16:8-15 When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in me; about righteousness, because I am going to my Father, and you won’t see me any more; about judgment, because the prince of this world has been judged. “I still have many things to tell you, but you can’t bear them now. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. He will glorify me, for he will take from what is mine, and will declare it to you. All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you.
- Galatians 1:10 For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant of Christ.
- 1 Peter 1:12 To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
- 2 Peter 2:18 For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error;
- 2 Chronicles 18:19-21 Yahweh said, ‘Who will entice Ahab king of Israel, that he may go up and fall at Ramoth Gilead?’ One spoke saying in this way, and another saying in that way. A spirit came out, stood before Yahweh, and said, ‘I will entice him.’ “Yahweh said to him, ‘How?’ “He said, ‘I will go, and will be a lying spirit in the mouth of all his prophets.’ “He said, ‘You will entice him, and will prevail also. Go and do so.’
- Proverbs 7:21 With persuasive words, she led him astray. With the flattering of her lips, she seduced him.
- Ezekiel 13:6 They have seen falsehood and lying divination, who say, ‘Yahweh says;’ but Yahweh has not sent them. They have made men to hope that the word would be confirmed.
- Acts 20:27 for I didn’t shrink from declaring to you the whole counsel of God.
- Romans 16:18 For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
- Acts 26:28 Agrippa said to Paul, “With a little persuasion are you trying to make me a Christian?”
- Judges 14:15 On the seventh day, they said to Samson’s wife, “Entice your husband, that he may declare to us the riddle, lest we burn you and your father’s house with fire. Have you called us to impoverish us? Isn’t that so?”
- Judges 16:5 The lords of the Philistines came up to her and said to her, “Entice him, and see in which his great strength lies, and by what means we may prevail against him, that we may bind him to afflict him; and we will each give you eleven hundred pieces of silver.”
- 2 Samuel 14:17-20 Then your servant said, ‘Please let the word of my lord the king bring rest; for as an angel of God, so is my lord the king to discern good and bad. May Yahweh, your God, be with you.’ ” Then the king answered the woman, “Please don’t hide anything from me that I ask you.” The woman said, “Let my lord the king now speak.” The king said, “Is the hand of Joab with you in all this?” The woman answered, “As your soul lives, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken; for your servant Joab urged me, and he put all these words in the mouth of your servant. Your servant Joab has done this thing to change the face of the matter. My lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.”
- 2 Samuel 15:2-6 Absalom rose up early, and stood beside the way of the gate. When any man had a suit which should come to the king for judgment, then Absalom called to him, and said, “What city are you from?” He said, “Your servant is of one of the tribes of Israel.” Absalom said to him, “Behold, your matters are good and right; but there is no man deputized by the king to hear you.” Absalom said moreover, “Oh that I were made judge in the land, that every man who has any suit or cause might come to me, and I would do him justice!” It was so, that when any man came near to bow down to him, he stretched out his hand, and took hold of him, and kissed him. Absalom did this sort of thing to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
- 1 Kings 22:13-14 The messenger who went to call Micaiah spoke to him, saying, “See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good.” Micaiah said, “As Yahweh lives, what Yahweh says to me, that I will speak.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 4. And my preaching was not in the persuasive…
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.
Geneva Bible translators 1599 · Public Domain He turneth that now to the commendation of his…
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.
John Trapp 1656 · Public Domain 4 And my speech and my preaching was not…
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.)
Read full note →
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.
Matthew Poole 1685 · Public Domain Either here Paul’s speech and preaching signify the same…
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.
Read full note →
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.
William Burkitt 1703 · Public Domain Here our apostle goes on, declaring after what manner…
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.
Read full note →
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.
John Gill 1763 · Public Domain And my speech, and my preaching,.... As he determined,…
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:
Read full note →
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.
John Wesley 1765 · Public Domain And my speech in private, as well as my…
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.
Adam Clarke 1810 · Public Domain Verse 4. And my speech] ο λογος μου, My…
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.
Read full note →
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.
Albert Barnes 1834 · Public Domain And my speech - The word “speech” here -…
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.
Read full note →
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain In the shewing of the spirit and power, &c.…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain my speech--in private.
my speech--in private.
preaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.
Read full note →
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.
Daniel D. Whedon 1874 · Public Domain 4. Enticing words—Not rhetorical or elocutional in style, but…
4. Enticing words—Not rhetorical or elocutional in style, but the persuasive utterances of a true philosophy.
Demonstration— Manifestation.
Read full note →
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. in demonstration of the Spirit and of power]…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) And my speech.—The result which necessarily followed from…
(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.
The Pulpit Commentary 1880 · Public Domain My speech and my preaching; the form and matter…
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.
Read full note →
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.
B. W. Johnson 1891 · Public Domain 4. Not with enticing words of man's wisdom. He…
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.
William B. Godbey 1900 · Public Domain 4. “My speech and my preaching were not in…
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.
J. W. McGarvey 1914 · Public Domain And my speech [discourse on doctrine] and my preaching…
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.