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The reader will notice that the R.V. reads `mystery' instead of `testimony' (A.V.). It
is not easy to decide which is the correct reading, for both have good manuscript backing.
The words look somewhat similar in Greek marturion and musterion and could easily
have been confused by a copyist. The balance seems to be in favour of `testimony' and
this would line up with "the testimony of Christ" in 1: 6. The phrase "the testimony of
God" could either mean "testimony about God" (objective genitive) or "the testimony
borne by God" (subjective genitive). Lightfoot takes the genitive of 1: 6 as objective and
2: 1 as subjective, the testimony borne by God to Christ. One thing is perfectly clear
however, that in view of their carnal condition and attraction to clever oratory, Paul
determined to proclaim among the Corinthians nothing more than the cross of Christ. As
3: 2 expressly declares, they could only take the beginnings of truth, the milk of the
Word. Verse 2 has often been misrepresented by being taken out of its setting and made
to mean that gospel preaching sums up all truth, that true ministry should consist of
nothing more than proclaiming the way God's grace can save a sinner. There are
believers who will listen to nothing else than what they term a "gospel message". This
conveniently absolves them from any serious Bible study or searching after the deep
things of God and apprehending what is "strong meat". They remain in the immature
state of spiritual babyhood, taking nothing but the milk of the gospel and even imagine
that this is a virtue!
Such do not hesitate to criticize those who want to go on to maturity (perfection).
Many of the present day churches are cluttered up with this type of spiritual infant and it
is no wonder that the deep things of God, the unsearchable riches of grace and glory as
unfolded in the later prison epistles, are so little known or prized among them.
While the Apostle was forced to limit his testimony to the saints at Corinth, yet he was
able to go deeper to some, for in 2: 6 he states "howbeit we speak wisdom among the
mature (perfect)", but, for the most part, this was impossible, and we may be sure that it
gave him no pleasure to have to restrict his message in this way. Not only this, but he
confesses to personal weakness and fear, which only shows how human he was:
"And I was with you in weakness, and in fear, and in much trembling" (2: 3).
How encouraging it is for us to realize that this great man of God knew what it was to
be afraid and to be conscious of being inadequate and weak in himself. This but makes
his faithful ministry and witness an eloquent testimony to the all-sufficient grace and
power of God.
Deliberately avoiding persuasive words of human wisdom, he relied entirely upon this
power:
"And my argument and my proclamation were not enforced by persuasive words of
wisdom, but by a manifestation of spirit and power" (2: 4, 100: K. Barrett).
The Divine conviction and force that accompanied his preaching conveyed a better
proof of its truth than external oratory could provide. This concerned its internal effect.
Externally it was confirmed, as Rom. 15: 19 declares: