Teks -- 1 Corinthians 2:16 (NET)

2:16 For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 2:16 - For who hath known the mind of the Lord

For who hath known the mind of the Lord ( Tis gar egnō noun Kuriou̱ ).

Quotation from Isa 40:13.

Robertson: 1Co 2:16 - That he should instruct him

That he should instruct him ( hos sunbibasei auton ).

This use of hos (relative who ) is almost consecutive (result). The pneumatikos man is superior to others who attempt even to instruct God himself. See note on Act 9:22 and note on Act 16:10 for sunbibazō , to make go together.

Robertson: 1Co 2:16 - But we have the mind of Christ

But we have the mind of Christ ( hēmeis de noun Christou echomen ).

As he has already shown (1Co 2:6-13). Thus with the mind (nous . Cf. Phi 2:5; Rom 8:9, Rom 8:27). Hence Paul and all pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, "I know him whom I have believed.""I believe; therefore I have spoken."

Vincent: 1Co 2:16 - Mind

Mind ( νοῦν )

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

Vincent: 1Co 2:16 - Instruct

Instruct ( συμβιβάσει )

See on proving , Act 9:22.

Wesley: 1Co 2:16 - Who

What natural man.

Wesley: 1Co 2:16 - We

Spiritual men; apostles in particular.

Wesley: 1Co 2:16 - Have

Know, understand.

Wesley: 1Co 2:16 - The mind of Christ

Concerning the whole plan of gospel salvation. Isa 40:13

JFB: 1Co 2:16 - For

Proof of 1Co 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?

JFB: 1Co 2:16 - that he may instruct him

That is, so as to be able to set Him right as His counsellor (quoted from Isa 40:13-14). So the Septuagint translates the Greek verb, which means to "prove," in Act 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.

JFB: 1Co 2:16 - we have the mind of Christ

In our degree of capability to apprehend it. Isa 40:13-14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.

Clarke: 1Co 2:16 - For who hath known the mind of the Lord

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

Clarke: 1Co 2:16 - But we have the mind of Christ

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

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

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

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

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

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

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

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

Calvin: 1Co 2:16 - For who hath known // But we have the mind of Christ

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

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

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

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

Defender: 1Co 2:16 - mind of the Lord

See Isa 40:13, note; and Rom 11:34, note.

Defender: 1Co 2:16 - the mind of Christ

"Let this mind be in you," says Paul, "which was also in Christ Jesus" (Phi 2:5), referring to His humility and His willingness to suffer and die that others might be saved."

TSK: 1Co 2:16 - who // may // But

who : Job 15:8, Job 22:2, Job 40:2; Isa 40:13, Isa 40:14; Jer 23:18; Rom 11:34

may : Gr. shall

But : Joh 15:15, Joh 16:13-16, Joh 17:6-8; Gen 1:12; Eph 3:3, Eph 3:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 2:16 - For who hath known the mind of the Lord, that he may instruct him? // But

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

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

Haydock: 1Co 2:16 - For who // But we

For who among the sensual men of the world, hath known the mind of the Lord, so as to be able to instruct him, or them, whom he guides by his spirit. ---

But we, whom he has chosen to be his apostles, have the mind of Christ; having been taught and instructed by the Spirit of Christ. Some enthusiasts and fanatics pretend from this passage of St. Paul, that they being led and inspired by the spirit, can be judged by no one in matters of faith and religion. They pervert and wrest the words of St. Paul, as they do also other Scriptures, to their own perdition. (2 Peter iii. 16.) First, because no one knows by his pretended private spirit, that he is truly such a spiritual man, who has the Spirit of God in him: and many have too much reason to know by their sensual carnal lives, that they have it not. Secondly, St. Paul here speaks only of spiritual men in opposition to sensual men, and only says that they who are spiritual, have the spirit of discretion to judge what things are spiritual, and what are not; and that none can judge rightly of these matters, but they who are spiritual, guided by the Spirit. Thirdly, as to controversies about religion, the proper spiritual judge appointed by our Saviour, Christ, are the bishops, whom he has appointed to govern his Church, with an entire submission of every man's private judgment, and private spirit, to the judgment of the Catholic Church, which he has commanded us to hear and obey, with which he has promised to remain to the end of the world, and to direct her in all things by the spirit of truth. (Witham)

====================

Gill: 1Co 2:16 - For who hath known the mind of the Lord // that he may instruct him // but we have the mind of Christ

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

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

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