Parallel Bible VersionsGreek Bible Study Tools

1 Corinthians 2:6 [study!]

American Standard Version (ASV 1901) [2]
— We speak wisdom, however, among them that are fullgrown: yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought:
King James Version (KJV 1769)
— Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
New American Standard Bible (NASB ©1995)
— Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;
Webster's Revision of the KJB (WEB 1833)
— However, we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to naught:
Darby's Translation (DBY 1890)
— But we speak wisdom among the perfect; but wisdom not of this world, nor of the rulers of this world, who come to nought.
Rotherham's Emphasized Bible (EBR 1902)
— Wisdom, however, we do speak, among the full-grown,—wisdom, indeed, not of this age, nor of the rulers of this age, who are to come to nought;
Young's Literal Translation (YLT 1898)
— And wisdom we speak among the perfect, and wisdom not of this age, nor of the rulers of this age—of those becoming useless,
Douay-Rheims Challoner Revision (DR 1750)
— Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought.
Original King James Bible (AV 1611) [2]
— Howbeit wee speake wisedome among them that are perfect: yet not the wisedome of this worlde, nor of the Princes of this worlde, that come to nought:
John Etheridge Peshitta-Aramaic NT (1849)
— But we speak wisdom among the perfect: not the wisdom of this world, nor the authorities of this world, which are abolished;
James Murdock Peshitta-Aramaic NT (1852)
— Yet we do speak wisdom, among the perfect; the wisdom not of this world, nor of the potentates of this world, who will come to naught.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Howbeit 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
we speak 2980
{2980} Prime
λαλέω
laleo
{lal-eh'-o}
A prolonged form of an otherwise obsolete verb; to talk, that is, utter words.
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
wisdom 4678
{4678} Prime
σοφία
sophia
{sof-ee'-ah}
From G4680; wisdom (higher or lower, worldly or spiritual).
among 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
them that are perfect: 5046
{5046} Prime
τέλειος
teleios
{tel'-i-os}
From G5056; complete (in various applications of labor, growth, mental and moral character, etc.); neuter (as noun, with G3588) completeness.
yet 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
not 3756
{3756} Prime
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
the wisdom 4678
{4678} Prime
σοφία
sophia
{sof-ee'-ah}
From G4680; wisdom (higher or lower, worldly or spiritual).
of this 5127
{5127} Prime
τούτου
toutou
{too'-too}
Genitive singular masculine or neuter of G3778; of (from or concerning) this (person or thing).
world, 165
{0165} Prime
αἰών
aion
{ahee-ohn'}
From the same as G0104; properly an age; by extension perpetuity (also past); by implication the world; specifically (Jewish) a Messianic period (present or future).
nor 3761
{3761} Prime
οὐδέ
oude
{oo-deh'}
From G3756 and G1161; not however, that is, neither, nor, not even.
of the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
princes 758
{0758} Prime
ἄρχων
archon
{ar'-khone}
Present participle of G0757; a first (in rank or power).
of this 5127
{5127} Prime
τούτου
toutou
{too'-too}
Genitive singular masculine or neuter of G3778; of (from or concerning) this (person or thing).
world, 165
{0165} Prime
αἰών
aion
{ahee-ohn'}
From the same as G0104; properly an age; by extension perpetuity (also past); by implication the world; specifically (Jewish) a Messianic period (present or future).
that come to nought: 2673
{2673} Prime
καταργέω
katargeo
{kat-arg-eh'-o}
From G2596 and G0691; to be (render) entirely idle (useless), literally or figuratively.
z5746
<5746> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 360
Jamieson-Fausset-Brown Commentary

1 Corinthians 2:6-7

_ _ Yet the Gospel preaching, so far from being at variance with true “wisdom,” is a wisdom infinitely higher than that of the wise of the world.

_ _ we speak — resuming “we” (preachers, I, Apollos, etc.) from “we preach” (1 Corinthians 1:28), only that here, “we speak” refers to something less public (compare 1 Corinthians 2:7, 1 Corinthians 2:13, “mystery ... hidden”) than “we preach,” which is public. For “wisdom” here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.

_ _ perfect — Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though “in Christ” retain much that is “carnal” (1 Corinthians 3:1, 1 Corinthians 3:2), and cannot therefore understand the deeper truths of Christianity (1 Corinthians 14:20; Philippians 3:15; Hebrews 5:14). Paul does not mean by the “mystery” or “hidden wisdom” (1 Corinthians 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome’s disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God’s counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer’s inner life became perfectly transformed into the image of Christ. Compare instances of such “mysteries,” that is, deeper Christian truths, not preached at Paul’s first coming to Corinth, when he confined himself to the fundamental elements (1 Corinthians 2:2), but now spoken to the “perfect” (1 Corinthians 15:51; Romans 11:25; Ephesians 3:5, Ephesians 3:6). “Perfect” is used not of absolute perfection, but relatively to “babes,” or those less ripe in Christian growth (compare Philippians 3:12, Philippians 3:15, with 1 John 2:12-14). “God” (1 Corinthians 2:7) is opposed to the world, the apostles to “the princes [great and learned men] of this world” (1 Corinthians 2:8; compare 1 Corinthians 1:20) [Bengel].

_ _ come to naught — nothingness (1 Corinthians 1:28). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, “Which are being brought to naught,” namely, by God’s choosing the “things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are” (1 Corinthians 1:28).

Matthew Henry's Commentary

1 Corinthians 2:6-16

_ _ In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (1 Corinthians 2:6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (1 Corinthians 2:6, 1 Corinthians 2:7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see 1 Corinthians 2:6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God — what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Colossians 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe,

_ _ I. The rise and origin of it: It was ordained of God, before the world, to our glory, 1 Corinthians 2:7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints!

_ _ II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (1 Corinthians 2:8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Luke 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it.

_ _ III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isaiah 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him — for him that waiteth for him, that waiteth for his mercy, so the Septuagint. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isaiah 25:9. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, 2 Timothy 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.

_ _ IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, 1 Corinthians 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2 Peter 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, 1 Corinthians 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost: — 1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. “Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (1 Corinthians 2:12); not the spirit which is in the wise men of the world (1 Corinthians 2:6), nor in the rulers of the world (1 Corinthians 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation” — that is, “the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace.” Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.

_ _ V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, 1 Corinthians 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual — one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual — speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.

_ _ VI. We have an account how this wisdom is received.

_ _ 1. The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, 1 Corinthians 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jude 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, John 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (1 Corinthians 1:19, 1 Corinthians 1:20), the wise man after the flesh, or according to the flesh (v. 26), one who hath the wisdom of the world, man's wisdom (1 Corinthians 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.

_ _ 2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, 1 Corinthians 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Romans 8:6) judgeth all things, or discerneth all things — he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of NO MAN. God's saints are his hidden ones, Psalms 83:3. Their life is hid with Christ in God, Colossians 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man — can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see 1 Corinthians 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (1 Corinthians 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.

John Wesley's Explanatory Notes

1 Corinthians 2:6

Yet we speak wisdom — Yea, the truest and most excellent wisdom. Among the perfect — Adult, experienced Christians. By wisdom here he seems to mean, not the whole Christian doctrine, but the most sublime and abstruse parts of it. But not the wisdom admired and taught by the men of this world, nor of the rulers of this world, Jewish or heathen, that come to nought — Both they and their wisdom, and the world itself.

Geneva Bible Translation Notes

1 Corinthians 2:6

(4) Howbeit we speak wisdom among them that are (e) perfect: yet not the wisdom of this world, nor of the (f) princes of this world, that come to nought:

(4) Another argument taken from the nature of the thing, that is, of the Gospel, which is true wisdom, but known only to those who are desirous of perfection: and it is unsavoury to those who otherwise excel in the world, but yet vainly and frailly.

(e) They are called perfect here, not who had already gotten perfection, but those who are striving for it, as in (Philippians 3:15): so that perfect is contrasted with weak.

(f) Those that are wiser, richer, or mightier than other men are.

Cross-Reference Topical ResearchStrong's Concordance
them:

1 Corinthians 14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
*Gr:
Job 1:1 There was a man in the land of Uz, whose name [was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
Psalms 37:37 Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
Matthew 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Matthew 19:21 Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
2 Corinthians 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
Ephesians 4:11-13 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; ... Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Philippians 3:12-15 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. ... Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
Colossians 4:12 Epaphras, who is [one] of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.
Hebrews 5:14 But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.
James 3:2 For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.
1 Peter 5:10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].

not:

1 Corinthians 2:1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
1 Corinthians 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
1 Corinthians 1:18-19 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. ... For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
Luke 16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
2 Corinthians 1:12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
2 Corinthians 4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
Ephesians 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
James 3:15 This wisdom descendeth not from above, but [is] earthly, sensual, devilish.

of the:

1 Corinthians 2:8 Which none of the princes of this world knew: for had they known [it], they would not have crucified the Lord of glory.
Job 12:19 He leadeth princes away spoiled, and overthroweth the mighty.
Job 12:21 He poureth contempt upon princes, and weakeneth the strength of the mighty.
Psalms 2:1-6 Why do the heathen rage, and the people imagine a vain thing? ... Yet have I set my king upon my holy hill of Zion.
Isaiah 19:11-13 Surely the princes of Zoan [are] fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings? ... The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, [even they that are] the stay of the tribes thereof.
Isaiah 40:23 That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
Acts 4:25-28 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? ... For to do whatsoever thy hand and thy counsel determined before to be done.

come:

1 Corinthians 1:28 And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are:
Psalms 33:10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
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Chain-Reference Bible Search

Jb 1:1; 12:19, 21. Ps 2:1; 33:10; 37:37. Is 19:11; 40:23. Mt 5:48; 19:21. Lk 16:8. Ac 4:25. 1Co 1:18, 28; 2:1, 8, 13; 14:20. 2Co 1:12; 4:4; 13:11. Ep 2:2; 4:11. Php 3:12. Col 4:12. He 5:14. Jm 3:2, 15. 1P 5:10.

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