Lessons #57 and 58
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
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Paul’s preaching involves speaking of spiritual things (1 Cor 2:13-16)
13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words. 14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. 15 The spiritual man makes judgments about all things, but he himself is not subject to any man’s judgment: 16“For who has known the mind of the Lord that he may instruct him?” But we have the mind of Christ.
This section of the first Corinthians is the last section that deals with Apostle Paul’s preaching that he introduced in verse 18 of the first chapter. Indeed, the apostle discussed his teaching beginning in verse 18 of the first chapter and ends in verse 16 of the second chapter. Thus, these last four verses of the second chapter of 1 Corinthians are concerned with nature of the apostle’s speaking or teaching of the word, its rejection or acceptance and the reasons for either response. Nonetheless, our approach is to present the section as conveying specific message to believers since the original teaching of this section was directed to Corinthians who are believers in the Lord Jesus Christ. Thus, the message we want to convey to you from this section is this: Your response to the communication of spiritual things is a function of your spiritual life. We will expound this message based on three major statements derived from our passage but before we do, we need to make an important observation regarding this section.
The observation is that our present section is not independent in the sense that it is unconnected with what preceded it. Instead, it is related to the preceding section of 1 Corinthians 2:6-12. There are two indicators of the connection of our present section to what preceded. A first indicator is that verse 13 in the Greek begins with a Greek relative pronoun (hos) that means “which, who, what, that.” In our verse, the Greek word may be translated “which things” to reflect the use of the plural in the Greek. Of course, the translators of the NIV translated it using the sentence This is what. This sentence does not necessarily convey the sense of the plural used in the Greek. However, the translators of the NIV were being consistent in the use of the word “what” since they used the word “what” in verse 12 to translate a Greek article that in verse 12 literally means “these things.” Thus, in the use of the word “what” it seems that the translators of the NIV intended for the English reader to relate it to the previous use of the word “what” in verse 12. It may not be that easy to recognize this linkage and so it may be better to use the phrase “which things” or “these things” to begin verse 13 as it is done in many of our English versions. Interestingly, the revised edition of NAB used the word “them” in its translation, reminding the reader that verse 13 should be related to verse 12 or its preceding section. Anyway, the first indicator that our present section of 1 Corinthians is related to preceding section is the use of a Greek word that should be translated “which things” or “these things” at the beginning of verse 13. A second indicator of the connection of our present section to what preceded it is the use of a Greek conjunction (kai) that was not explicitly translated in the NIV and a handful of our English versions. The Greek conjunction is often translated “and” in our English versions. In fact, some of our English versions such as the NET, the ESV and the NRSV used the meaning “and” in their translation of verse 13. This notwithstanding, the Greek conjunction has several other usages, two of which are possible in our passage. The word may be used as a marker to indicate an additive relation that is not coordinate to connect clauses and sentences with the meaning “also” as reflected in some English versions such as the NASB. The word may also be used as a marker to introduce a result that comes from what precedes hence means “and then, and so.” This seems to be the interpretation adopted by the translators of the TEV that used the phrase “so then.” Any of these usages makes sense in the passage but it seems that the usage that fits best the context is that of conveying result. This is because the apostle in verse 12 spoke of the Holy Spirit he and other believers have received to help understand the things God has graciously given to believers. Therefore, it makes sense that what he says about his preaching or teaching is that which results from the Holy Spirit that he had received. It is because of this that we believe that verse 13 involves results of what preceded in verse 12. With this observation out of the way, we proceed to consider the three statements derived from our passage of study.
A first statement that is derived from our passage is that communication of spiritual matters has at least two characteristics. The concept of communication is introduced in the sentence of the apostle in 1 Corinthians 2:13 we speak. The pronoun “we” here is specifically a reference to the apostles as those who received God’s word communicated to the church.
The word “speak” is translated from a Greek verb (laleō) that may mean “to make a sound” by inanimate objects, as it is used for the blood of Jesus Christ that speaks more effectively than that of Abel in Hebrews 12:24:
to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
Literal blood does not speak, so that the sense here is that blood communicates or makes a sound. Of course, the human author of Hebrews indicates that the death of Christ communicates truth that is more effective than the death of Abel. The word may mean “to speak” with various nuances. To speak may mean “to express oneself” as that is the sense of the word in the instruction of 1 Corinthians 14:34:
women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.
The standard Greek English lexicon of BDAG suggests that the sentence They are not allowed to speak may be translated they are not permitted to express themselves. To speak in some context may mean “to preach” as the word is used by Apostle Paul in describing the effort of the Jews to keep him and others from preaching the gospel to the Gentiles as he stated in 1 Thessalonians 2:16:
in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last.
Speaking to the Gentiles is not merely chattering with them but presenting the gospel to them so it may mean “to preach.” It is also in the sense of preaching or proclaiming that Apostle Paul used it in his prayer request to the Colossians in Colossians 4:3:
And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains.
The sentence we may proclaim the mystery of Christ is more literally to speak the mystery of Christ. The meaning “to preach” or “to proclaim” associated with our Greek word is reflected in its use for Jesus’ activity in Mark 2:2:
So many gathered that there was no room left, not even outside the door, and he preached the word to them.
The sentence he preached the word to them is more literally he was speaking to them the word. When our Greek word is used with the ears, it may mean “to whisper” as in Luke 12:3:
What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs.
The sentence you have whispered in the ear is literally you have spoken to the ear. Thus, our Greek word is used for communication of God’s word. It is probably in the sense of “teaching” or “preaching” that the word is used in 1 Corinthians 2:13. In effect, the word is used not for regular speech but communication of God’s word. Therefore, this communication of God’s word may be understood as the communication of spiritual matters that have in our passage at least two characteristics given negatively and positively.
A first word is “words” that is translated from a Greek word (logos) that concerns communication of what is in a person’s mind so that it means “word.” However, it has several nuances. It may mean “question” as that is the sense of the word in Jesus’ interaction with the chief priests and Jewish elders who questioned His authority in Matthew 21:24:
Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things.
The phrase one question is literally one word. The word may mean “report, story” as the word is used to describe what the soldiers who guarded the tomb of Jesus were instructed by the Jewish authorities to say that resurrection did not take place but that Jesus’ body was stolen by His disciples, as we read in Matthew 28:15:
So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day.
The word may mean “message”, as it is used to refer to the preaching of Peter on the day of Pentecost in Acts 2:41:
Those who accepted his message were baptized, and about three thousand were added to their number that day.
The phrase his message is literally his word. The Greek word may mean “speech, assertion” as it is used by Stephen to describe Moses in his sermon, as recorded in Acts 7:22:
Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action.
The literal phrase powerful in speech is literally powerful in words. The Greek word may mean “report, news” as it is used to indicate that the early church received report of conversion of Gentiles in Antioch, as we read in Acts 11:22:
News of this reached the ears of the church at Jerusalem, and they sent Barnabas to Antioch.
The sentence News of this reached the ears of the church at Jerusalem is literally the word was heard in the ears of the assembly that is in Jerusalem. It may mean a subject under consideration hence “matter” as that is the sense of the word when it is used to describe the subject considered by the apostles and elders in the first church council in Jerusalem, as we read in Acts 15:6:
The apostles and elders met to consider this question.
The verbal phrase to consider this question may be translated to look into this matter. The Greek word may mean “statement”, as that is the sense of its usage in Luke’s record of the response of the elders of the Ephesian church to what Paul said to them in Acts 20:38:
What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship.
The phrase his statement is literally the word. The Greek word may mean “command” as it is used by Apostle Paul to quote from the OT Scripture about the summation of the law in Galatians 5:14:
The entire law is summed up in a single command: “Love your neighbor as yourself.”
The phrase in a single command is literally in one word. The word may mean “appearance” as it is used in Colossians 2:23:
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
The verbal phrase have an appearance of wisdom is literally having a word of wisdom. The Greek word may mean “instruction” as it is used in what Apostle Paul said to the Thessalonians regarding his letter to them in 2 Thessalonians 3:14:
If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed.
The phrase our instruction is literally our word. It may mean “preaching” when it is used with the Greek word that means “teaching”, as it is used in 1 Timothy 5:17:
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
The clause those whose work is preaching and teaching is literally those laboring in word and teaching. The Greek word may mean “reason, ground, motive” as the word is used to encourage believers to be able to defend what they believe in 1 Peter 3:15:
But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,
The phrase the reason for the hope is literally the word for the hope. The word may mean “account, accounts, reckoning” as it is used in 1 Peter 4:5:
But they will have to give account to him who is ready to judge the living and the dead.
The word may mean “the Logos, Word” as the independent personified expression of God as it is used to describe Jesus Christ in Revelation 19:13:
He is dressed in a robe dipped in blood, and his name is the Word of God.
In our passage of 1 Corinthians 2:13, the Greek word is used in the sense of “statement.”
The second word we need to consider in the phrase not in words taught us by human wisdom is “taught” that may be mistaken in the English as a verb. It is translated from a Greek adjective (didaktos) that appears only twice in the Greek NT; it may pertain to being taught hence means “taught, instructed” as it is used in John 6:45:
It is written in the Prophets: ‘They will all be taught by God.’ Everyone who listens to the Father and learns from him comes to me.
Another meaning pertains to being communicated as instruction and so means “imparted, taught.” It is in the sense of “imparted” that it is used our passage of 1 Corinthians 2:13.
A third word we need to consider in the phrase not in words taught us by human wisdom is “wisdom.” The word “wisdom” is translated from a Greek word (sophia) that means the capacity to understand and, as a result, to act wisely. The word is used to describe two kinds of wisdom. There is the natural wisdom or insight obtained, for example, through education that is referred by Apostle Paul as “worldly wisdom” in 2 Corinthians 1:12:
Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God’s grace.
The phrase worldly wisdom is more literally “fleshly wisdom” or “human wisdom.” There is also that wisdom that is given by God to those who are in close relationship with Him that Jesus promised His disciples in Luke 21:15:
For I will give you words and wisdom that none of your adversaries will be able to resist or contradict.
The Greek word may have the sense of “good judgment” in practical matters, as the word is used to give the qualifications of those the early church chose to administer their affairs, as recorded in Acts 6:3:
Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them
Wisdom here in Acts 6 has the sense of good judgment or knowledge that allows one to do things properly. The Greek word may refer to personified wisdom, that is, “Wisdom”, as it is used in Matthew 11:19:
The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and “sinners.”’ But wisdom is proved right by her actions.”
Wisdom here is personified which agrees with the concept of personification of wisdom in the OT Scripture, as for example, wisdom personified called out, but people did not respond adequately hence the declaration of Proverbs 1:23:
If you had responded to my rebuke, I would have poured out my heart to you and made my thoughts known to you.
The phrase my rebuke refers to the correction, reprimand or scolding Wisdom gives to the foolish, hence wisdom is personified. In any event, the Greek word as used in our passage of 1 Corinthians 2:13 is in the sense of the wisdom of the world, that is, the ability to acquire and discern truth about natural and supernatural matters without the assistance or revelation of God. This meaning is supported by the use of the adjective “human” in the phrase not in words taught us by human wisdom of 1 Corinthians 2:13.
The words we have considered help us to understand what the apostle meant in the phrase of 1 Corinthians 2:13 in words taught us by human wisdom. He meant that he and the other apostles’ communication of spiritual matters do not involve statements or propositions that are imparted to them through natural insight obtained, say, through education. This is a negative characteristic associated with the spiritual matters the apostle and the other apostles communicated. The implication is that those who teach spiritual truths should endeavor not to do so relying on human education or training or using stories that are not true in order to create impact of the truth conveyed to others. By this we mean that there are those who make up stories as if they were true in order to cause people to respond to what they are teaching or in some cases to cause believers to give for the ministry. We should be careful to avoid what Apostle Peter described as “invented stories” that were not part of the preaching of the apostles in 2 Peter 1:16:
We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
In any case, we move from a negative characteristic of communication of spiritual matters to a positive one. This is because the word in the next phrase in 1 Corinthians 2:13 but in words taught by the Spirit begins with the word but. The conjunction “but” is translated from a Greek particle (alla) that no doubt is used to express contrast between the immediate clause and the one preceding it, hence means “but, on the contrary.” However, the particle has other usages as described in the standard Greek English lexicon of BDAG. It may be used to indicate a transition to something different or contrasted and so may mean “the other side of a matter or issue.” Another usage is to indicate that the preceding is to be regarded as a settled matter, thus forming a transition to something new, meaning “other matter for additional consideration.” It is in the sense of contrasting between the immediate phrase of 1 Corinthians 2:13 that we are about to consider and the one that preceded it that it is used in verse 13. Since the preceding phrase gives a negative characteristic of communication of spiritual matters then our immediate phrase is used to present positive characteristic.
Positively, a characteristic of communication of spiritual matters as conveyed in our passage is that it is imparted to the apostles by the Holy Spirit. It is this that is conveyed in the phrase of 1 Corinthians 2:13 but in words taught by the Spirit. The word “words” does not appear in the Greek since the literal Greek reads but in taught of the Spirit. However, since the present phrase is contrasted to the one that preceded it then it makes sense to add the word “words” so that the reader will understand that the apostle intended to convey that the communication from the Holy Spirit to the apostle and the other apostles or writers of the NT who were responsible for our Scripture involved statements or propositions from the Holy Spirit.
The phrase we are considering also does not contain the word “Holy” but the phrase the Spirit. However, the Spirit here refers to the Holy Spirit because He is the One that the Lord Jesus promised to be the teacher to the apostles and believers in general. The Lord stated the Holy Spirit is a teacher in John 14:26:
But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.
The promise given regarding the Holy Spirit in John 14:26 indicates He is the member of the Godhead that will be responsible for imparting knowledge to the apostles and all believers. It is not only this promise that enables us to be certain that the teacher in the phrase of 1 Corinthians 2:13 but in words taught by the Spirit is the Holy Spirit but also the promise of our Lord regarding His function when believers are before hostile powers, as we read in Luke 12:11–12:
11 “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, 12 for the Holy Spirit will teach you at that time what you should say.”
Luke focused on the teaching aspect of the Holy Spirit in this promise of the Lord so that we are certain that it is the Holy Spirit that will teach believers what they say when facing an audience hostile to the Christian faith but Matthew focused on the fact that what comes out of the mouth of the believer at such an occasion comes from the Holy Spirit, as he put the same promise of the Lord in Matthew 10:19–20:
19 But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, 20 for it will not be you speaking, but the Spirit of your Father speaking through you.
It is true that the promise of our Lord concerned hostile audiences, but the application of the promise extends to the communication of God’s word. In other words, those who wrote our Scripture were given the correct words or propositions by the Holy Spirit as He carried them along to write the contents of our Scripture, according to 2 Peter 1:20–21:
20 Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.
Hence, we should not doubt that the teacher Apostle Paul had in mind when he wrote the phrase of 1 Corinthians 2:13 but in words taught by the Spirit is the Holy Spirit. The teaching by the Holy Spirit is not limited to those gifted in the church but to every believer in the sense that the final teaching of the word to each believer is done by Him. In effect, when a believer listens to the teaching of the word of God by a gifted teacher of the church, that is the first phase of learning God’s word. The second phase comes when the individual meditates on the word of God at which time the Holy Spirit would make the truth taught more understandable by the believer in keeping with the declaration of 1 John 2:27:
As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him.
We should be careful to understand that this passage is concerned with the second phase of teaching of God’s word. Otherwise, someone may think that this passage is teaching that believers do not need teachers which will contradict the passage itself since John’s epistle is his teaching to believers. Furthermore, such interpretation would mean that the gift of teaching given to select men in the church becomes meaningless. Since the Scripture is clear that the gifts of communication of the word of God are intended to equip believers for their spiritual journey then what John wrote should not be understood as teaching that a believer does not need a human teacher. Instead, as we have explained, he meant that once a person receives the initial teaching of the word of God from a gifted teacher of the church, the final teaching of the truth involved to the believer is carried out by the Holy Spirit that makes the truth real to the individual when the person meditates on the teaching.
It should be clear that what the apostle conveyed in the phrase of 1 Corinthians 2:13 but in words taught by the Spirit should be understood to indicate that the concepts or propositions he and other writers of the Scripture used are those given to them by the Holy Spirit. It is for this reason the apostle would refer to his communication of truth to the Thessalonians as God’s word in 1 Thessalonians 2:13:
And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.
In this passage, the apostle indicates that the words involved in his proclamation of God’s word are those from God. When a person proclaims the word of God to others, such proclamation involves use of words, concepts and propositions. Therefore, when the apostle indicated that the words the Thessalonians heard from him were God’s then he meant that the propositions and the words he used were from God. It is true the apostle used God without specifying any member of the Godhead but because we know that the member of the Godhead responsible for teaching believers is the Holy Spirit, then the apostle probably had in mind God the Holy Spirit in the passage of 1 Thessalonians. We are arguing that the words, propositions, and contents of his proclamation to the Thessalonians were those given by the Holy Spirit so that what the apostle stated in this passage in 1 Thessalonians is an explanation of the phrase of 1 Corinthians 2:13 but in words taught by the Spirit. Hence, the apostle understood that the words he used in communicating truth were exactly from the Holy Spirit. It is also because Apostle Peter recognized the same thing that he referred to the epistles of Apostle Paul as Scripture, as stated in 2 Peter 3:16:
He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.
The phrase the other Scriptures implies that Apostle Peter recognized Paul’s letters as part of our Scripture. In any event, a characteristic of communication of spiritual matters as conveyed in our passage is that it is imparted to the apostles by the Holy Spirit.
Be that as it may, in addition to the characteristics of the communication of Apostle Paul and other apostles we have considered, their communication should be recognized as spiritual either because of the result of its communication or because of its recipients or because of its purpose. We made this assertion because of the complexity of the last verbal phrase of 1 Corinthians 2:13 expressing spiritual truths in spiritual words. It is not easily apparent that the verbal phrase in question involves any complexity in its understanding until we consider the fact that there is another way of translating it as reflected in many of our English versions. Take for example, the ESV reads interpreting spiritual truths to those who are spiritual. Thus, there are generally two ways of interpreting and translating the Greek phrase based on the understanding of the Greek words used.
The word “expressing” of the NIV is translated from a Greek word (sygkrinō) that is used in the Septuagint for interpretation of dreams so that it means “to interpret, explain” as it is used in the Septuagint of Daniel 5:12:
This man Daniel, whom the king called Belteshazzar, was found to have a keen mind and knowledge and understanding, and also the ability to interpret dreams, explain riddles and solve difficult problems. Call for Daniel, and he will tell you what the writing means.”
The word may mean “to compare” as it is used in 2 Corinthians 10:12:
We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise.
The Greek word may mean “to combine.” In our passage of 1 Corinthians 2:13, the sense of the word is “to interpret, explain” although some suggest the meaning “to combine” or “to compare” as possible as we find in the Authorized Version. Anyway, the Greek uses a present participle and so there is a question of how to interpret it although majority of our English versions did not bother with it in that they used the meaning “explaining” or “interpreting” or “expressing”, which is the literal way of translating a Greek participle.
Really, a Greek participle is subject to various interpretations in relation to the main verb that it is related. The main verb in the Greek of 1 Corinthians 2:13 is translated into the English with the sentence we speak of the NIV. In our passage, there are at least four possible ways of interpreting our participle. First, it could be interpreted to indicate time so that the participle can be translated as we explain as found in the ISV, indicating that the apostle intended to say that he and other apostles speak, when they are explaining spiritual matters. This will imply he was not here concerned with all speaking but only that regarding spiritual matters. Second, the participle could be interpreted to convey purpose so that the apostle would have meant that he and others speak for the purpose of explaining spiritual matters. Third, the participle could be interpreted to convey reason meaning that the apostle and others speak because of explaining spiritual matters. This seems to be the interpretation reflected in the REB with the translation because we are interpreting spiritual truths. Fourth, the participle could be interpreted to reflect result so the result of the speaking of the apostles is interpreting spiritual matters. This interpretation seems to be reflected in the NCV that reads And so we explain spiritual truths.
Which of these interpretations did the apostle mean? We cannot be certain since each interpretation makes sense in the context. It may be that all these interpretations are needed to convey what the apostle meant. This means that when Apostle Paul and others speak, the purpose, result, reason is interpreting or explaining spiritual matters. This brings us to the consideration of the next key word in the last verbal phrase of 1 Corinthians 2:13 expressing spiritual truths in spiritual words.
The word “spiritual” is translated from a Greek word (pneumatikos) that as an adjective pertains to being derived from or being about the Spirit or it pertains to the spiritual nature or being of a person hence means “spiritual, from the Spirit, of the spirit, on a spiritual basis, in a spiritual manner.” It is with the meaning “spiritual” that it is used to describe the blessing of believers in Christ in Ephesians 1:3:
Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.
It may pertain to evil spirits or supernatural forces as it is used in Ephesians 6:12:
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
In 1 Corinthians 2:13 it means “spiritual” although with two possible meanings.
Our assertion that the word “spiritual” has two possible meanings in 1 Corinthians 2:13 is because the word appears twice in the verbal phrase we are considering. Its first usage is translated in the NIV as spiritual truths although literally the Greek reads spiritual things. Truly, the phrase spiritual things could refer to many things depending on the context. Let me illustrate with the passages where we find similar Greek word or phrase as in our passage of 1 Corinthians 2:13. The translators of the NIV interpreted the Greek word as a reference to “blessing” in Romans 15:27:
They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings.
The phrase spiritual blessings is literally spiritual things but the context indicates the apostle had in mind spiritual blessings because of the concept of sharing will indicate that Gentiles would share their material blessings with the Jews who have shared the truth of the gospel and so their spiritual blessings. The phrase spiritual things is interpreted as a reference to preaching the gospel in its fullness using the metaphor of seed by the translators of the NIV in 1 Corinthians 9:11:
If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?
Now about spiritual gifts, brothers, I do not want you to be ignorant.
The phrase about spiritual gifts is literally concerning the spiritual things. The context suggests that the literal phrase refers to spiritual gifts. Similar interpretation is given by the translators of the NIV in 1 Corinthians 14:1:
Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.
The command eagerly desire spiritual gifts is literally seek earnestly the spiritual things. Again, the context demands the interpretation of the spiritual things as spiritual gifts. These examples we have cited indicate that when the apostle used the literal phrase spiritual things its meaning is to be determined by the context. Since the apostle is concerned with his preaching and teaching in Corinth in the passage we are considering, then it is proper to interpret the phrase spiritual things as a reference to spiritual truths as in the NIV and in many English versions. This then handles the first interpretation of meaning of the Greek word that we indicated means “spiritual.”
The second problem of interpretation is related to the phrase of 1 Corinthians 2:13 in the NIV in spiritual words. There is no word “words” in the Greek instead the literal Greek reads with/to spiritual. The Greek indicates two possible ways of understanding spiritual. It could refer to things or to persons. If it refers to “things”, the translation of the NIV in spiritual words is proper. However, if it refers to “persons” then the apostle meant those who are spiritual, that is, those that have the Holy Spirit and so are controlled by him as reflected in the translation of the TEV or the REB to those who have the Spirit or the translation of the NRSV to those who are spiritual.
Which of these two interpretations did the apostle mean? The context favors the second interpretation because the apostle had indicated he was speaking to the mature, as he stated in 1 Corinthians 2:6:
We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
Furthermore, in verse 14 the apostle refers to persons implying that he was also thinking of persons as he wrote verse 13. This notwithstanding, it is probably the case that both interpretations are meant in the sense that the apostle had in mind that he was teaching truths to those who are spiritual but that he did so using spiritual words that they only can understand. Or that they interpreted spiritual truth by comparing with the spiritual, implying that Scripture is to be interpreted by the Scripture. Hence the proposition we have expounded that communication of God’s word may be understood as a communication of spiritual matters that have in our passage at least two characteristics given negatively and positively. The implication is that those who teach spiritual truths to believers should do so using words of the Scripture and put aside their human reasoning or philosophy but stick to the Scripture. Anyway, the message we are considering is: Your response to the communication of spiritual things is a function of your spiritual life. If you are spiritually vibrant you will respond positively to spiritual truths, you hear.
07/13/18