And I, when I came Paul having begun to speak of his own method of teaching, had straightway fallen into a discussion as to the nature of gospel preaching generally. Now again he returns to speak of himself, to show that nothing in him was despised but what belonged to the nature of the gospel itself, and did in a manner adhere to it. He allows therefore that he had not had any of the aids of human eloquence or wisdom to qualify him for producing any effect, but while he acknowledges himself to be destitute of such resources, he hints at the inference to be drawn from this -- that the power of God shone the more illustriously in his ministry, from its standing in no need of such helps. This latter idea, however, he will be found bringing forward shortly afterwards. For the present he simply grants that he has nothing of human wisdom, and in the meantime reserves to himself this much -- that he published the testimony of God Some interpreters, indeed, explain the testimony of God in a passive sense; but as for myself, I have no doubt that another interpretation is more in accordance with the Apostle's design, so that the testimony of God is that which has come forth from God -- the doctrine of the gospel, of which he is the author and witness. He now distinguishes between speech and wisdom (logon apo tos sophias.) Hence what I noticed before [1] is here confirmed -- that hitherto he has not been speaking of mere empty prattling, but has included the entire training of human learning.

Footnotes

1 - Calvin refers to what he had said when commenting on an expression which occurs in chap. 1:17 -- not with wisdom of words.

And I, brethren - Keeping up the tender and affectionate style of address.
When I came unto you - When I came at first to preach the gospel at Corinth. Acts 18:1 ff.
Came not with excellency of speech - Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice ant studied choice of language; to those gracefully formed sentences, and to that skill of arrangement in discourse and argument which was so much an object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these (compare 2-Corinthians 10:10), and it is certain he never made them an object of intense study and solicitude. Compare 1-Corinthians 2:4, 1-Corinthians 2:13.
Or of wisdom - Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece.
The testimony of God - The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In 1-Corinthians 2:6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God; or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several mss. instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also "mystery."

When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, 1-Corinthians 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.

And (1) I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the (a) testimony of God.
(1) He returns to (1-Corinthians 1:17), that is to say, to his own example: confessing that he did not use among them either excellency of words or enticing speech of man's wisdom, but with great simplicity of speech both knew and preached Jesus Christ crucified, humbled and abject, with regard to the flesh.
(a) The Gospel.

And I, brethren, when I came to you,.... This account the apostle gives of himself is occasioned, either by what he had said in the latter part of the preceding chapter, concerning the choice God has made of the foolish, weak, base, and despicable things of the world, and of his calling them by his grace both to fellowship with the saints in common, and therefore he accommodated his ministry unto them, and in particular to the ministry of the word, of which he himself was a like instance and an example; or else by what he had declared in 1-Corinthians 1:17 of the same chapter, that he was sent to preach the Gospel,
not with wisdom of words; which he here reassumes, and affirms agreeably, that when he first came to Corinth, he
came not with excellency of speech, or of wisdom; for though he was not only versed in Jewish learning, being brought up at the feet of Gamaliel; but had also a good share of Grecian literature, and was capable, upon proper occasions, to cite the Greek poets, as he does Aratus, Acts 17:28 and Menander, Titus 1:12 and so could, had he thought fit, have adorned his discourses with pompous language, with the flowers of rhetoric, and the eloquence of the Grecians; yet he chose not such a high and florid style, and which savoured so much of human wisdom and art; for the subject he treated of required no such dress, nor any great swelling words of vanity, or a bombast style to set it off, and gain the applause and assent of men: for what he delivered were plain matters of fact, attested by God himself,
declaring unto you the testimony of God; that is, the Gospel, which bears a testimony to the love, grace, and mercy of God, his kindness and good will to the sons of men, in giving and sending his only begotten Son to be the Saviour and Redeemer of them; and in which God bears a testimony of his Son, of his sonship, deity, mediation, incarnation, obedience, sufferings, and death, of his resurrection, ascension to heaven, session at his right hand, intercession for his people, and his second coming to judgment, and of eternal life and salvation by him. All which being matter of fact, and depending upon the witness of God, which is greater than that of men, needed no art nor oratory of men to recommend it: it was enough in plain words, and easy language, to declare it, with the evidence by which it was supported. The Alexandrian copy, and some others, read, "the mystery" of God: and so the Syriac version , "the mystery of God" one of Stephens's copies reads, "the mystery of Christ"; and the Vulgate Latin version, "the testimony of Christ".

Christ, in his person, and offices, and sufferings, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching, but not so as to leave out other parts of God's revealed truth and will. Paul preached the whole counsel of God. Few know the fear and trembling of faithful ministers, from a deep sense of their own weakness They know how insufficient they are, and are fearful for themselves. When nothing but Christ crucified is plainly preached, the success must be entirely from Divine power accompanying the word, and thus men are brought to believe, to the salvation of their souls.

PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (1-Corinthians 1:27-28); "glorying in the Lord," not in man's wisdom (1-Corinthians 1:31). Compare 1-Corinthians 1:23, "We."
when I came-- (Acts 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Acts 17:28), and Epimenides (Titus 1:12), and Menander (1-Corinthians 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Luke 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON].
testimony of God--"the testimony of Christ" (1-Corinthians 1:6); therefore Christ is God.

Paul has shown, in the preceding chapter, that God chose the things and persons which the world calls foolish, and weak, and base, and of no account, in order to confute the world's wisdom and to overthrow its power. He now shows that this harmonizes with the means used at Corinth in the founding of the church.
Not with excellency of speech or of wisdom. Not with the eloquent arts of a Grecian orator, or the speculations of a Greek philosopher; things highly esteemed at Corinth and among all the Greeks.
The testimony of God. The Revision has, "Mystery of God," which has the support of the best MSS., and harmonizes better with the context. The gospel is often called "a mystery" (Ephesians 3:9, and 1-Timothy 3:16).
Save Jesus Christ, and him crucified. All his preaching centered upon this great theme, "To the Greeks foolishness, and to the Jews a stumbling-block" (1-Corinthians 1:23).
I was with you in weakness, etc. In this great center of Greek culture, he felt a human timidity at first in presenting the simple gospel in the face of the splendors of the Greek philosophy.
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-Corinthians 12:12).
That your faith should not stand. Their faith was not produced by the triumphs of oratory or philosophy, but by the gospel preached in the power of the Spirit. Hence it was wrought through the means supplied of God.

And I accordingly came to you, not with loftiness of speech or of wisdom - I did not affect either deep wisdom or eloquence. Declaring the testimony of God - What God gave me to testify concerning his Son.