1 Corinthians 2 commentary

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.

Those who receive the doctrine of Christ as Divine, and, having been enlightened by the Holy Spirit, have looked well into it, see not only the plain history of Christ, and him crucified, but the deep and admirable designs of Divine wisdom therein. It is the mystery made manifest to the saints, Col 1:26, though formerly hid from the heathen world; it was only shown in dark types and distant prophecies, but now is revealed and made known by the Spirit of God. Jesus Christ is the Lord of glory; a title much too great for any creature. There are many things which people would not do, if they knew the wisdom of God in the great work of redemption. There are things God hath prepared for those that love him, and wait for him, which sense cannot discover, no teaching can convey to our ears, nor can it yet enter our hearts. We must take them as they stand in the Scriptures, as God hath been pleased to reveal them to us.

God has revealed true wisdom to us by his Spirit. Here is a proof of the Divine authority of the Holy Scriptures, 2Pe 1:21. In proof of the Divinity of the Holy Ghost, observe, that he knows all things, and he searches all things, even the deep things of God. No one can know the things of God, but his Holy Spirit, who is one with the Father and the Son, and who makes known Divine mysteries to his church. This is most clear testimony, both to the real Godhead and the distinct person of the Holy Spirit. The apostles were not guided by worldly principles. They had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. These things they declared in plain, simple language, taught by the Holy Spirit, totally different from the affected oratory or enticing words of man's wisdom. The natural man, the wise man of the world, receives not the things of the Spirit of God. The pride of carnal reasoning is really as much opposed to spirituality, as the basest sensuality. The sanctified mind discerns the real beauties of holiness, but the power of discerning and judging about common and natural things is not lost. But the carnal man is a stranger to the principles, and pleasures, and actings of the Divine life. The spiritual man only, is the person to whom God gives the knowledge of his will. How little have any known of the mind of God by natural power! And the apostles were enabled by his Spirit to make known his mind. In the Holy Scriptures, the mind of Christ, and the mind of God in Christ, are fully made known to us. It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit. They experience his sanctifying power in their hearts, and bring forth good fruits in their lives.

1. 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 (λόγον ἀπὸ τὢς σοφίας.) Hence what I noticed before Calvin refers to what he had said when commenting on an expression which occurs in chap. 1:17 — not with wisdom of words. is here confirmed — that hitherto he has not been speaking of mere empty prattling, but has included the entire training of human learning.

2. For I did not reckon it desirable. As κρίνειν, in Greek, has often the same meaning as εκλεγειν, that is to choose out anything as precious, Xenophon uses κρινω in the sense of choosing out, or preferring: in Mem. 4. 4, sec. 16, ουχ ὁπως τους αυτους χορους κρινωσιν οἱ πολιται — not that the citizens should prefer the dances.” See also Menander, prefer the same line 245, edit. Cleric. In the New Testament we find κρινω used in the sense of esteeming, in Romans 14:5. — Ed there is, I think, no person of sound judgment but will allow that the rendering that I have given is a probable one, provided only the construction admits of it. At the same time, if we render it thus — “No kind of knowledge did I hold in esteem,” there will be nothing harsh in this rendering. If you understand something to be supplied, the sentence will run smoothly enough in this way — “Nothing did I value myself upon, as worth my knowing, or on the ground of knowledge.” At the same time I do not altogether reject a different interpretation — viewing Paul as declaring that he esteemed nothing as knowledge, or as entitled to be called knowledge, except Christ alone. Thus the Greek preposition ανδ, would, as often happens, require to be supplied. But whether the former interpretation is not disapproved of, or whether this latter pleases better, the substance of the passage amounts to this: “As to my wanting the ornaments of speech, and wanting, too, the more elegant refinements of discourse, the reason of this was, that I did not aspire at them, nay rather, I despised them, because there was one thing only that my heart was set upon — that I might preach Christ with simplicity.”

In adding the word crucified, he does not mean that he preached nothing respecting Christ except the cross; but that, with all the abasement of the cross, he nevertheless preached Christ. It is as though he had said: “The ignominy of the cross will not prevent me from looking up to him “Ne fera point que ie n’aye en reuerence et admiration;” — “Will not prevent me from holding in reverence and admiration.” from whom salvation comes, or make me ashamed to regard all my wisdom as comprehended in him — in him, I say, whom proud men despise and reject on account of the reproach of the cross.” Hence the statement must be explained in this way: “No kind of knowledge was in my view of so much importance as to lead me to desire anything but Christ, crucified though he was.” This little clause is added by way of enlargement (αὔξησιν,) with the view of galling so much the more those arrogant masters, by whom Christ was next to despised, as they were eager to gain applause by being renowned for a higher kind of wisdom. Here we have a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” (Philippians 3:8.)

1 Corinthians 2:3-5

3. And I was with you in weakness, and in fear, and in much trembling.

3. Et ego in infirmirate, “En infirmite ou foiblesse;” — “In weakness or feebleness.” et in timore, et in tremore multo fui apud vos:

4. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

4. Et sermo meus, et praedicatio mea, non in persuasoriis humanae sapientiae sermonibus, sed in demonstratione Spiritus et potentiae:

5. That your faith should not stand in the wisdom of men, but in the power of God.

5. Ut fides vestra non sit in sapientia hominum, sed in potentia Dei.

3. And I was with you in weakness He explains at greater length what he had previously touched upon — that he had nothing shining or excellent in him in the eyes of men, to raise him to distinction. He concedes, however, to his adversaries what they desired in such a way as to make those very things which, in their opinion, tended to detract from the credit of his ministry, redound to its highest commendation. If he appeared less worthy of esteem from his being so mean and abject according to the flesh, he shows that the power of God shone out the more conspicuously in this, that he could effect so much, while sustained by no human helps. He has in his eye not merely those foolish boasters “Thrasones.” The appellation is borrowed from Thraso, a foolish captain in Terence (Eun. 3:1.) — Ed. who aimed at mere show, with the view of obtaining for themselves a name, but the Corinthians, too, who gazed with astonishment on their empty shows. Accordingly a recital of this kind was fitted to have great weight with them. They were aware that Paul had brought nothing with him in respect of the flesh that was fitted to help him forward, or that might enable him to insinuate himself into the favor of men, and yet they had seen the amazing success which the Lord had vouchsafed to his preaching. Nay more, they had in a manner beheld with their own eyes the Spirit of God present in his doctrine. When, therefore, despising his simplicity, they were tickled with a desire for a kind of wisdom, I know not of what sort, more puffed up and more polished, and were captivated with outward appearance, nay, even with adventitious ornament, rather than with the living efficacy of the Spirit, did they not sufficiently discover their ambitious spirit? It is with good reason, therefore, that Paul puts them in mind of his first entering in among them, (1 Thessalonians 2:1,) that they may not draw back from that divine efficacy, which they once knew by experience.

The term weakness he employs here, and in several instances afterwards, (2 Corinthians 11:30; 2 Corinthians 12:5, 9, 10,) as including everything that can detract from a person’s favor and dignity in the opinion of others. Fear and trembling are the effects of that weakness There are, however, two ways in which these two terms may be explained by us. Either we may understand him to mean, that when he pondered the magnitude of the office that he sustained, it was tremblingly, and not without great anxiety, that he occupied himself in it; or that, being encompassed with many dangers, he was in constant alarm and incessant anxiety. Either meaning suits the context sufficiently well. The second, however, is, in my opinion, the more simple. Such a spirit of modesty, indeed, becomes the servants of the Lord, that, conscious of their own weakness, and looking, on the other hand, at once to the difficulty and the excellence of so arduous an office, they should enter on the discharge of it with reverence and fear For those that intrude themselves confidently, and in a spirit much elated, or who discharge the ministry of the word with an easy mind, as though they were fully equal to the task, are ignorant at once of themselves and of the task. “Ne cognoissent ni eux ni la chose qu’ils ont entre mains;” — “They know not either themselves or the thing that they have in hand.”

As, however, Paul here connects fear with weakness, and as the term weakness denotes everything that was fitted to render him contemptible, it follows necessarily that this fear must relate to dangers and difficulties. It is certain, however, that this fear was of such a nature as did not prevent Paul from engaging in the Lord’s work, as facts bear witness. The Lord’s servants are neither so senseless as not to perceive impending dangers, nor so devoid of feeling as not to be moved by them. Nay more, it is necessary for them to be seriously afraid on two accounts chiefly — first, that, abased in their own eyes, they may learn wholly to lean and rest upon God alone, and secondly, that they may be trained to a thorough renunciation of self. Paul, therefore, was not devoid of the influence of fear, but that fear he controlled in such a manner as to go forward, notwithstanding, with intrepidity through the midst of dangers, so as to encounter with undaunted firmness and fortitude all the assaults of Satan and of the world; and, in fine, so as to struggle through every impediment.

4. And my preaching was not in the persuasive words. By the persuasive words of man’s wisdom he means that exquisite oratory which aims and strives rather by artifice than by truth, and also an appearance of refinement, that allures the minds of men. It is not without good reason, too, that he ascribes persuasiveness (τό πιθάνον) This passage has largely exercised the ingenuity of critics, from the circumstance that the adjective πειθοῖς, occurring nowhere else in the New Testament, or in any of the writings of classical authors, it is supposed that there has been some corruption of the reading. Some suppose it to be a contraction or corruption of πείθανοις or πίθαςοις, and Chrysostom, in one or two instances, when quoting the passage, uses the adjective πίθανοις, while in other cases he has πειθοῖς It is perhaps in allusion to those instances in which Chrysostom makes use of the adjective πίθαςοις, that Calvin employs the phrase το πίθανον (persuasiveness.) Semler, after adducing various authorities, suggests the following reading: — ἐν πειθοῖ σοφαις taking πειθοῖ; as the dative of ἡ πειθω, (persuasion.) Bloomfield considers πειθοῖ, to be a highly probable reading, but prefers to retain πειθοῖς. — Ed to human wisdom. For the word of the Lord constrains us by its majesty, as if by a violent impulse, to yield obedience to it. Human wisdom, on the other hand, has her allurements, by which she insinuates herself “Secrettement et doucement;” — “Secretly and softly.” and her blandishments, as it were, by which she may conciliate for herself the affections of her hearers. With this he contrasts the demonstration of the Spirit and of power, which most interpreters consider as restricted to miracles; but I take it in a more general sense, as meaning the hand of God powerfully exercised in every way through the instrumentality of the Apostle. Spirit and power he seems to have made use of by hypallage, A figure of speech by which words change their cases with each other. — Ed. (καθ ᾿ ὑπαλλαγὴν,) to denote spiritual power, or at least with the view of showing by signs and effects in what manner the presence of the Spirit had shown itself in his ministry. He appropriately, too, makes use of the term ἀποδείξεως, (demonstration;) for such is our dullness in contemplating the works of God, that when he makes use of inferior instruments, they serve as so many veils to hide from us his influence, so that we do not clearly perceive it. On the other hand, as in the furtherance given to Paul’s ministry, there was no aid furnished from the flesh or the world, and as the hand of God was as it were made bare, (Isaiah 52:10,) his influence was assuredly the more apparent.

5. That your faith should not be in the wisdom of men. To be is used here as meaning to consist His meaning, then, is, that the Corinthians derived this advantage from his having preached Christ among them without dependence on human wisdom, and relying solely on the Spirit’s influence, that their faith was founded not on men but on God. If the Apostle’s preaching had rested exclusively on the power of eloquence, it might have been overthrown by superior eloquence, and besides, no one would pronounce that to be solid truth which rests on mere elegance of speech. It may indeed be helped by it, but it ought not to rest upon it On the other hand, that must have been most powerful which could stand of itself without any foreign aid. Hence it forms a choice commendation of Paul’s preaching, that heavenly influence shone forth in it so clearly, that it surmounted so many hindrances, while deriving no assistance from the world. It follows, therefore, that they must not allow themselves to be moved away from his doctrine, which they acknowledge to rest on the authority of God. Paul, however, speaks here of the faith of the Corinthians in such a way as to bring forward this, as a general statement. Let it then be known by us that it is the property of faith to rest upon God alone, without depending on men; for it requires to have so much certainty to go upon, that it will not fail, even when assailed by all the machinations of hell, but will perseveringly endure and sustain every assault. This cannot be accomplished unless we are fully persuaded that God has spoken to us, and that what we have believed is no mere contrivance of men. While faith ought properly to be founded on the word of God alone, there is at the same time no impropriety in adding this second prop, — that believers recognize the word which they hear as having come forth from God, from the effect of its influence.

1 Corinthians 2:6-9

6. 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 naught:

6. Porro sapientiam loquimur inter perfectos: sapientiam quidem non saeculi hujus, neque principum saeculi hujus, qui abolentur:

7. But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

7. Sed loquimur sapientiam Dei in mysterio, quae est recondita: quam praefinivit Deus ante saecula in gloriam nostram,

8. Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

8. Quam nemo principum saeculi hujus cognovit: si emro cognovissent, nequaquam Dominum gloriae crucifixissent.

9. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

9. Sed quemadmodum Scriptum est (Ies. 64:4.) “Quae oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quae praeparavit Deus iis, qui ipsum diligunt.”

6. We speak wisdom Lest he should appear to despise wisdom, as unlearned and ignorant men (Acts 4:13) condemn learning with a sort of barbarian ferocity, he adds, that he is not devoid of that wisdom, which was worthy of the name, but was esteemed as such by none but competent judges. By those that were perfect, he means not those that had attained a wisdom that was full and complete, but those who possess a sound and unbiased judgment. For תם, which is always rendered in the Septuagint by τελειος means complete “Thus we read, (Genesis 25:27,) that Jacob was איש תם, “a perfect man,” i.e. without any manifest blemish. See also Job 1:1, 8. The corresponding word תמים, is frequently applied to the sacrificial victims, to denote their being without blemish Exodus 12:5; Leviticus 1:3. — Ed He twits, however, in passing, those that had no relish for his preaching, and gives them to understand that it was owing to their own fault: “If my doctrine is disrelished by any of you, those persons give sufficient evidence from that very token, that they possess a depraved and vitiated understanding, inasmuch as it will invariably be acknowledged to be the highest wisdom among men of sound intellect and correct judgment.” While Paul’s preaching was open to the view of all, it was, nevertheless, not always estimated according to its value, and this is the reason why he appeals to sound and unbiased judges, “Il ne s’en rapporte pas a vn chacvn, mais requiert des luges entiers;” — “He does not submit the case to every one, but appeals to competent judges.” who would declare that doctrine, which the world accounted insipid, to be true wisdom. Meanwhile, by the words we speak, he intimates that he set before them an elegant specimen of admirable wisdom, lest any one should allege that he boasted of a thing unknown.

Yet not the wisdom of this world He again repeats by way of anticipation what he had already conceded — that the gospel was not human wisdom, lest any one should object that there were few supporters of that doctrine; nay more, that it was contemned by all that were most distinguished for intellect. Hence he acknowledges of his own accord what might be brought forward by way of objection, but in such a way as not at all to give up his point.

The princes of this world By the princes of this world he means those that have distinction in the world through means of any endowment, for sometimes there are persons, who, though they are by no means distinguished by acuteness of intellect, are nevertheless held in admiration from the dignity of the station which they hold. That, however, we may not be alarmed by these imposing appearances, the Apostle adds, that they come to nought, or perish. For it were unbefitting, that a thing that is eternal should depend upon the authority of those who are frail, and fading, and cannot give perpetuity even to themselves: “When the kingdom of God is revealed, let the wisdom of this world retire, and what is transient give place to what is eternal; for the princes of this world have their distinction, but it is of such a nature as is in one moment extinguished. What is this in comparison with the heavenly and incorruptible kingdom of God?”

7. The wisdom of God in a mystery He assigns the reason why the doctrine of the gospel is not held in high esteem by the princes of this world — because it is involved in mysteries, and is consequently hidden For the gospel so far transcends the perspicacity of human intellect, that to whatever height those who are accounted men of superior intellect may raise their view, they never can reach its elevated height, while in the meantime they despise its meanness, as if it were prostrate at their feet. The consequence is, that the more proudly they contemn it, they are the farther from acquaintance with it — nay more, they are removed to so great a distance as to be prevented from even seeing it.

Which God hath ordained. Paul having said that the gospel was a hidden thing, there was a danger lest believers should, on hearing this, be appalled by the difficulty, and retire in despair. Accordingly he meets this danger, and declares that it had notwithstanding been appointed to us, that we might enjoy it. Lest any one, I say, should reckon that he has nothing to do with the hidden wisdom, or should imagine it to be unlawful to direct his eyes towards it, as not being within the reach of human capacity, he teaches that it has been communicated to us in accordance with the eternal counsel of God. At the same time he has something still farther in view, for by an implied comparison he extols that grace which has been opened up by Christ’s advent, and distinguishes us above our fathers, who lived under the law. On this point I have spoken more at large in the end of the last chapter of the Romans. First of all then he argues from what God had ordained, for if God has appointed nothing in vain, it follows, that we will be no losers by listening to the gospel which he has appointed for us, for he accommodates himself to our capacity in addressing us. In accordance with this Isaiah (Isaiah 45:19) says —

“I have not spoken in a lurking place, or in a dark corner. “In allusion, it is generally thought, to the deep and dark caverns from which the heathen oracles gave forth their responses. Such was the cave (antrum) of the Cumean Sibyl, described by Virgil, AEn. 6:42-44, and also the cavern in the temple of Apollo at Delphi, described by Strabo (lib. 9.) “φασι δ ᾿ ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευροστομον;” — “They say that the oracle is a hollow cavern of considerable depth, but not at all wide in the opening.” — Ed

I have not in vain said to the seed of Jacob, Seek ye me.”

Secondly, with the view of rendering the gospel attractive, and alluring us to a desire of acquaintance with it, he draws an argument still farther from the design that God had in view in giving it to us — “for our glory.” In this expression, too, he seems to draw a comparison between us and the fathers, our heavenly Father not having vouchsafed to them that honor which he reserved for the advent of his Son. Locke, in accordance with Calvin’s view, understands Paul as if he had said: “Why do you make divisions, by glorying, as you do, in your distinct teachers? The glory that God has ordained us (Christian teachers and professors) to, is to be expounders, preachers, and believers of those revealed truths and purposes of God, which, though contained in the sacred Scriptures of the Old Testament, were not understood in former ages.” — Ed.

8. None of the princes of this world knew If you supply the words by their own discernment, the statement would not be more applicable to them than to the generality of mankind, and the very lowest of the people; for what are the attainments of all of us as to this matter, from the greatest to the least? Only we may perhaps say, that princes, rather than others, are charged with blindness and ignorance — for this reason, that they alone appear in the view of the word clear-sighted and wise. At the same time I should prefer to understand the expression in a more simple way, agreeably to the common usage of Scripture, which is wont to speak in terms of universality of those things that, happen επι το πολυ, that is commonly, and also to make a negative statement in terms of universality, as to those things that happen only ἐπι ἔλαττον, that is very seldom In this sense there were nothing inconsistent with this statement, though there were found a few men of distinction, and elevated above others in point of dignity, who were at the same time endowed with the pure knowledge of God.

For had they known The wisdom of God shone forth clearly in Christ, and yet there the princes did not perceive it; for those who took the lead in the crucifixion of Christ were on the one hand the chief men of the Jews, high in credit for holiness and wisdom; and on the other hand Pilate and the Roman empire. In this we have a most distinct proof of the utter blindness of all that are wise only according to the flesh. This argument of the Apostle, however, might appear to be weak. “What! do we not every day see persons who, with deliberate malice, fight against the truth of God, as to which they are not ignorant; nay, even if a rebellion so manifest were not to be seen by us with our eyes, what else is the sin against the Holy Ghost than a willful obstinacy against God, when a man knowingly and willingly does not merely oppose his word, but even fights against it. It is on this account, too, that Christ declares that the Pharisees, and others of that description, knew him, (John 7:28,) while he deprives them of all pretext of ignorance, and accuses them of impious cruelty in persecuting him, the faithful servant of the Father, for no other reason but that they hated the truth.”

I answer that there are two kinds of ignorance. The one arises from inconsiderate zeal, not expressly rejecting what is good, but from having an impression that it is evil. No one, it is true, sins in ignorance in such a way as not to be chargeable meanwhile in the sight of God with an evil conscience, there being always a mixture of hypocrisy, or pride, or contempt; but at the same time judgment, and all intelligence in the mind of man, are sometimes so effectually choked, that nothing but bare ignorance is to be seen by others, or even by the individual himself. Such was Paul before he was enlightened; for the reason why he hated Christ and was hostile to his doctrine was, that he was through ignorance hurried away with a preposterous zeal for the law. “Vne zele de la loy desordonne et real regle;” — “An inordinate and ill regulated zeal for the law.” Yet he was not devoid of hypocrisy, nor exempt from pride, so as to be free from blame in the sight of God, but those vices were so completely covered over with ignorance and blindness as not to be perceived or felt even by himself.

The other kind of ignorance has more of the appearance of insanity and derangement, than of mere ignorance; for those that of their own accord rise up against God, are like persons in a frenzy, who, seeing, see not. (Matthew 13:13.) It must be looked upon, indeed, as a settled point, that infidelity is always blind; but the difference lies here, that in some cases malice is covered over with blindness to such a degree that the individual, through a kind of stupidity, is without any perception of his own wickedness. This is the case with those who, with a good intention, as they speak, or in other words, a foolish imagination, impose upon themselves. In some cases malice has the ascendancy in such a manner, that in spite of the checks of conscience, the individual rushes forward into wickedness of this sort with a kind of madness. The distinction drawn by Calvin is illustrated by a statement of Solomon in Proverbs 21:27. “The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind.” בזמה — “with a wicked design.” — Ed Hence it is not to be wondered, if Paul declares that the princes of this world would not have crucified Christ, had they known the wisdom of God. For the Pharisees and Scribes did not know Christ’s doctrine to be true, so as not to be bewildered in their mind, and wander on in their own darkness.

9. As it is written, “What eye hath not seen.” All are agreed that this passage is taken from Isaiah 64:4, and as the meaning is at first view plain and easy, interpreters do not give themselves much trouble in expounding it. On looking, however, more narrowly into it, two very great difficulties present themselves. The first is, that the words that are here quoted by Paul do not correspond with the words of the Prophet. The second is, that it seems as though Paul had perverted the Prophet’s declaration to a purpose quite foreign to his design.

First then as to the words; and as they may be taken in different senses, they are explained variously by interpreters. Some render the passage thus: “From the beginning of the world men have not heard, nor perceived with their ears, and eye hath not seen any god beside Thee, who doth act in such a manner towards him that waiteth for him.” Others understand the discourse as addressed to God, in this manner: “Eye hath not seen, nor hath ear heard, O God, besides thee, the things which thou dost for those that wait for thee.” Literally, however, the Prophet’s meaning is: “From the beginning of the world men have not heard, nor have they perceived with the ears, hath not seen a god, (or O God,) besides thee, will do (or will prepare) for him that waiteth for him.” If we understand אלהים (God) to be in the accusative, the relative who must be supplied. This exposition, too, appears, at first view, to suit better with the Prophet’s context in respect of the verb that follows being used in the third person; “Assauoir, Fera, or Preparera;” — “Namely — He will do, or He will prepare.” but it is farther removed from Paul’s meaning, on which we ought to place more dependence than on any other consideration. For where shall we find a surer or more faithful interpreter than the Spirit of God of this authoritative declaration, which He himself dictated to Isaiah — in the exposition which He has furnished by the mouth of Paul. With the view of obviating, however, the calumnies of the wicked, I observe that the Hebrew idiom admits of our understanding the Prophets true meaning to be this: “O God, neither hath eye seen, nor hath ear heard: but thou alone knowest the things which thou art wont to do to those that wait for thee.” The sudden change of person forms no objection, as we know that it is so common in the writings of the Prophets, that it needs not be any hindrance in our way. If any one, however, prefers the former interpretation, he will have no occasion for charging either us or the Apostle with departing from the simple meaning of the words, for we supply less than they do, as they are under the necessity of adding a mark of comparison to the verb, rendering it thus: “who doth act in such a manner.”

As to what follows respecting the entering of these things into the heart of man, though the expression is not made use of by the Prophet, it does not differ materially from the clause besides thee For in ascribing this knowledge to God alone, he excludes from it not merely the bodily senses of men, but also the entire faculty of the understanding. While, therefore, the Prophet makes mention only of sight and hearing, he includes at the same time by implication all the faculties of the soul. And without doubt these are the two instruments by which we attain the knowledge of those things that find their way into the understanding. In using the expression them that love him, he has followed the Greek interpreters, who have translated it in this way from having been misled by the resemblance between one letter and another; The word made use of by Isaiah is מחכה, which is a part of the verb חכה, to wait for, and Calvin’s meaning most probably is, that the “Greek interpreters had (from the resemblance between ב and כ) been led into the mistake of supposing it to be a part of the verb חבב, to love, while the corresponding part of the latter verb — מחובב, manifestly differs very widely from the word made use of by the Prophet. There appears, how ever, to have been an oversight, in this instance, on the part of Calvin, as the word in the Septuagint version is not the word made use of by the Apostle — ἀγαπῶσιν, “them that love” (him,) but (corresponding to the word made use of bythe Prophet ὑπομένουσιν, “them that wait for” (him.) It is not a little singular, that Clemens Romanus (Ep. ad Cor. Sect. 34.) quotes the words of Isaiah precisely as Paul quotes them, with the exception of the last clause, which he gives as follows: ὅσα ἡτοιμασε τοις ὑπομένουσιν αὐτὸν — “which he hath prepared for them that wait for him.” Some have supposed the citation to have been taken from one or other of the two Apocryphal books, entitled, “The Ascension of Esaiah,” and “The Apocalyps of Elias,” in both of which this passage was found, but, as is justly observed by Horne in his Introduction (volume 2,) “it is so near to the Hebrew here both in sense and words, that we cannot suppose it to be taken from any other source, nor in this case would the Apostle have introduced it with the formula of quotation — as it is written.” In accordance with Calvln’s remark, that “though the words are not the same, there is no real difference of meaning,” it is well observed by Poole in his Annotations, that “waiting for” God is “the certain product and effect of love to him.” — Ed but as that did not affect the point in hand, he did not choose to depart from the common reading, as we frequently have occasion to observe how closely he follows the received version. Though the words, therefore, are not the same, there is no real difference of meaning.

I come now to the subject-matter. The Prophet in that passage, when mentioning how signally God had on all occasions befriended his people in their emergencies, exclaims, that his acts of kindness to the pious surpass the comprehension of human intellect. “But what has this to do,” some one will say, “with spiritual doctrine, and the promises of eternal life, as to which Paul is here arguing?” There are three ways in which this question may be answered. There were no inconsistency in affirming that the Prophet, having made mention of earthly blessings, was in consequence of this led on to make a general statement, and even to extol that spiritual blessedness which is laid up in heaven for believers. I prefer, however, to understand him simply as referring to those gifts of God’s grace that are daily conferred upon believers. In these it becomes us always to observe their source, and not to confine our views to their present aspect. Now their source is that unmerited goodness of God, by which he has adopted us into the number of his sons. He, therefore, who would estimate these things aright, will not contemplate them in their naked aspect, but will clothe them with God’s fatherly love, as with a robe, and will thus be led forward from temporal favors to eternal life. It might also be maintained that the argument is from the less to the greater; for if man’s intellect is not competent to measure God’s earthly gifts, how much less will it reach the height of heaven? (John 3:12.) I have, however, already intimated which interpretation I prefer.

1 Corinthians 2:10-13

10. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

10. Nobis autem Deus revelavit per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunditates Dei.

11. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

11. Quis enim hominum novit, quae ad eum pertinent, nisi spiritus hominis, qui est in ipso? Ita et quae Dei sunt, nemo novit, nisi Spiritus Dei.

12. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

12. Nos autem non spiritum mundi accepimus, seal Spiritum qui est ex Deo: ut sciamus quae a Christo donata sunt nobis:

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.

13. Quae et loquimur, non in eruditis humanae sapientiae sermonibus, sed Spiritus sancti, spiritualibus spiritualia coaptantes.

10. But God hath revealed them to us. Having shut up all mankind in blindness, and having taken away from the human intellect the power of attaining to a knowledge of God by its own resources, he now shows in what way believers are exempted from this blindness, — by the Lord’s honoring them with a special illumination of the Spirit. Hence the greater the bluntness of the human intellect for understanding the mysteries of God, and the greater the uncertainty under which it labors, so much the surer is our faith, which rests for its support on the revelation of God’s Spirit. In this, too, we recognize the unbounded goodness of God, who makes our defect contribute to our advantage.

For the Spirit searcheth all things This is added for the consolation of the pious, that they may rest more securely in the revelation which they have from the Spirit of God, as though he had said. “Let it suffice us to have the Spirit of God as a witness, for there is nothing in God that is too profound for him to reach.” For such is the import here of the word searcheth By the deep things you must understand — not secret judgments, which we are forbidden to search into, but the entire doctrine of salvation, which would have been to no purpose set before us in the Scriptures, were it not that God elevates our minds to it by his Spirit.

11. For what man knoweth? Two different things he intends to teach here: first, that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly, that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit: for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” (Romans 11:34.) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God.

This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other’s thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man’s innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other — that his own spirit alone has the true knowledge of it. There is this difference, however, between God’s thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom, the loftiness of which is not reached by the weakness of the human intellect. Thus the light shineth in darkness, (John 1:5,) aye and until the Spirit opens the eyes of the blind.

The spirit of a man Observe, that the spirit of a man is taken here for the soul, in which the intellectual faculty, as it is called, resides. For Paul would have expressed himself inaccurately if he had ascribed this knowledge to man’s intellect, or in other words, the faculty itself, and not to the soul, which is endued with the power of understanding.

12. Now we have received, not the spirit of the world He heightens by contrast the certainty of which he had made mention. “The Spirit of revelation,” says he, “which we have received, is not of the world, so as to be merely creeping upon the ground, so as to be subject to vanity, or be in suspense, or vary or fluctuate, or hold us in doubt and perplexity. On the contrary, it is from God, and hence it is above all heavens, of solid and unvarying truth, and placed above all risk of doubt.”

It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance. The reader will find this subject treated of at greater length in the Institutes, volume 2, p. 143. — Ed. Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity. “Fondee en vne magnanimite heroique;” — “Founded upon a heroical magnanimity.”

That we may know the things that are given us by Christ. The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In Ephesians 1:18, he says what amounts to the same thing —

“That ye may know what is the hope of your calling.”

13. Which things also we speak, not in the learned words, etc. He speaks of himself, for he is still employed in commending his ministry. Now it is a high commendation that he pronounces upon his preaching, when he says of it that it contains a secret revelation of the most important matters — the doctrine of the Holy Spirit, the sum of our salvation, and the inestimable treasures of Christ, that the Corinthians may know how highly it ought to be prized. In the meantime he returns to the concession that he had made before — that his preaching had not been adorned with any glitter of words, and had no luster of elegance, but was contented with the simple doctrine of the Holy Spirit. By the learned words of human wisdom “A similar rendering is given in some of the old English versions of the Scriptures. Thus, Wiclif’s version, (1380,) it is rendered “not in wise wordis of mannes wisdom:” in Tyndale’s version (1534) — “not in the connynge wordes of mannes wysdome: and in Rhemls version (1582) — “not in learned wordes of humane wisedom.” — Ed. he means those that savor of human learning, and are polished according to the rules of the rhetoricians, or blown up with philosophical loftiness, with a view to excite the admiration of the hearers. The words taught by the Spirit, on the other hand, are such as are adapted to a pure and simple style, corresponding to the dignity of the Spirit, rather than to an empty ostentation. For in order that eloquence may not be wanting, we must always take care that the wisdom of God be not polluted with any borrowed and profane luster. Paul’s manner of teaching was of such a kind, that the power of the Spirit shone forth in it single and unattired, without any foreign aid.

Spiritual things with spiritual Συγκρινεσθαι is used here, I have no doubt, in the sense of adapt This is sometimes the meaning of the word, “Es bons autheurs;” — “In good authors.” (as Budaeus shows by a quotation from Aristotle,)and hence συγκριμα is used to mean what is knit together or glued together, and certainly it suits much better with Paul’s context than compare or liken, as others have rendered it. He says then that he adapts spiritual things to spiritual, in accommodating the words to the subject; Beza’s view is substantially the same — “Verba rei accommodantes, ut, sicut spiritualia sunt quae docemus, neque sinceritas doctrinae caelestis ullis humanis commentis est depravata, ita spirituale sit nostrum illius docendae ghenus: — “Accommodating the words to the subject, so that as the things at we teach are spiritual, and the purity of heavenly doctrine is not corrupted by human contrivances, our mode of teaching it may in like manner be spiritual.” — Ed. that is, he tempers that heavenly wisdom of the Spirit with a simple style of speech, and of such a nature as carries in its front the native energy of the Spirit. In the meantime he reproves others, who, by an affected elegance of expression and show of refinement, endeavor to obtain the applause of men, as persons who are either devoid of solid truth, or, by unbecoming ornaments, corrupt the spiritual doctrine of God.

1 Corinthians 2:14-16

14. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

14. Animalis autem homo non comprehendit quae sunt Spiritus Dei. Sunt enim illi stultitia; nec potest intelligere, quia spiritualiter diiudicantur.

15. But he that is spiritual judgeth all things, yet himself is judged of no man.

15. Spiritualis autem diiudicat omnia, ipsc vero a neminc (vel, nullo) diiudicatur.

16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

16. Quis enim cognovit mentem Domini, qui adjuvet ipsum? nos autem mentem Christi habemus.

14. But the animal man. “Or l’homme naturel. A le traduire du Grec mot a mot, il y auroit l’homme animal;” — “But the natural man. Rendering the Greek literally it means the animal man.” By the animal man he does not mean (as is commonly thought) the man that is given up to gross lusts, or, as they say, to his own sensuality, but any man that is endowed with nothing more than the faculties “Les facultes et graces;” — “The faculties and gifts.” of nature. Beza’s definition of the term is much similar — “Homo non alia quam naturali animi luce praeditus;” — “A man that is not endowed with anything more than the natural light of the mind.” — Ed. This appears from the corresponding term, for he draws a comparison between the animal man and the spiritual As the latter denotes the man whose understanding is regulated by the illumination of the Spirit of God, there can be no doubt that the former denotes the man that is left in a purely natural condition, as they speak. For the soul “Anima“ “the soul” corresponds to the Greek term ψυχη, and the Hebrew term נפש, while spiritus (spirit) corresponds to πνευμα and רוח; but Calvin employs the epithet animalis (animal) as a derivative from anima, (the soul,) and as designating the man whose soul is in a purely natural state — without supernatural illumination — in other words, the man of mere mind. — Ed belongs to nature, but the Spirit is of supernatural communication.

He returns to what he had previously touched upon, for his object is to remove a stumblingblock which might stand in the way of the weak — that there were so many that despised the gospel. He shows that we ought to make no account of a contempt of such a nature as proceeds from ignorance, and that it ought, consequently, to be no hindrance in the way of our going forward in the race of faith, unless perhaps we choose to shut our eyes upon the brightness of the sun, because it is not seen by the blind. It would, however, argue great ingratitude in any individual, when God bestows upon him a special favor, to reject it, on the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value. “D’autant qu’il est fait a peu de gens, d’autant doit-il estre trouue plus excellent;” — “The fewer it is conferred upon, it ought to be accounted so much the more valuable.”

For they are foolishness to him, neither can he know them. “The doctrine of the gospel,” says he, “is insipid “Et n’auoir point de goust;” — “And has no relish.” in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel, because they measure its value by the estimation in which it is held by men, Paul derives an argument from this for extolling more highly its dignity. For he teaches that the reason why it is contemned is that it is unknown, and that the reason why it is unknown is that it is too profound and sublime to be apprehended by the understanding of man. What a superior wisdom “O quelle sagesse!“ — “O what wisdom!” this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! “Vn petit goust;” — “A slight taste.” While, however, Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit. Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able. Hence we infer, that faith is not in one’s own power, but is divinely conferred.

Because they are spiritually discerned That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God. “The reader will find the Apostle’s statement respecting the “natural man” commented upon at some length in the Institutes, volume 1. — Ed. Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone. Hence the more insufferable the ignorance of those who imagine that the gospel is offered to mankind in common in such a way that all indiscriminately are free Calvin obviously does not mean to deny that “all indiscriminately” are invited and warranted to “embrace salvation by faith.” He says in the Harmony, volume 3, “For since by his word he [God] calls all men indiscriminately to salvation, and since the end of preaching is, that all should betake themselves to his guardianship and protection, it may justly be said that he wills to gather all to himself.” His meaning is, that the will requires to be set free by the Spirit of God. — Ed. to embrace salvation by faith.

15. But the spiritual man judgeth all things. Having stripped of all authority man’s carnal judgment, he now teaches, that the spiritual alone are fit judges as to this matter, inasmuch as God is known only by his Spirit, and it is his peculiar province to distinguish between his own things and those of others, to approve of what is his own, and to make void all things else. The meaning, then, is this: “Away with all the discernment of the flesh as to this matter! It is the spiritual man alone that has such a firm and solid acquaintance with the mysteries of God, as to distinguish without fail between truth and falsehood — between the doctrine of God and the contrivances of man, so as not to fall into mistake. “En cest endroit“ — “In this matter.” He, on the other hand, is judged by no man, because the assurance of faith is not subject to men, as though they could make it totter at their nod, “Pour estre ou n’estre point selon qu’il leur plaira;” — “So as to be or not to be, according as it shall please them.” it being superior even to angels themselves.” Observe, that this prerogative is not ascribed to the man as an individual, but to the word of God, which the spiritual follow in judging, and which is truly dictated to them by God with true discernment. Where that is afforded, a man’s persuasion “Et foy;” — “And faith.” is placed beyond the range of human judgment. Observe, farther, the word rendered judged: by which the Apostle intimates, that we are not merely enlightened by the Lord to perceive the truth, but are also endowed with a spirit of discrimination, so as not to hang in doubt between truth and falsehood, but are able to determine what we ought to shun and what to follow.

But here it may be asked, who is the spiritual man, and where we may find one that is endowed with so much light as to be prepared to judge of all things, feeling as we do, that we are at all times encompassed with much ignorance, and are in danger of erring: nay more, even those who come nearest to perfection from time to time fall and bruise themselves. The answer is easy: Paul does not extend this faculty to everything, so as to represent all that are renewed by the Spirit of God as exempt from every kind of error, but simply designs to teach, that the wisdom of the flesh is of no avail for judging of the doctrine of piety, and that this right of judgment and authority belong exclusively to the Spirit of God. In so far, therefore, as any one is regenerated, and according to the measure of grace conferred upon him, does he judge with accuracy and certainty, and no farther.

He himself is judged by no man. I have already explained on what ground he says that the spiritual man is not subject to the judgment of any man — because the truth of faith, which depends on God alone, and is grounded on his word, does not stand or fall according to the pleasure of men. “N’est point suiete au plaisir des hommes, pour estre ou n’estre point, selon qu’ils voudront;” — “It is not subject to the pleasure of men, so as to be, or not to be, according as they shall choose.” What he says afterwards, that

the spirit of one Prophet is subject to the other Prophets, (1 Corinthians 14:32,)

is not at all inconsistent with this statement. For what is the design of that subjection, but that each of the Prophets listens to the others, and does not despise or reject their revelations, in order that what is discovered to be the truth of God, “La pure verite du Seigneur;” — “The pure truth of the Lord.” may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God, “Mais yci il establit et conferme la science de roy, laquelle les eleus recoyuent de Dieu;” — “But here he establishes and confirms the science of faith, which the elect have received from God.” above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, ὕπ ᾿ οὐδενός may be taken in the neuter gender as meaning — by nothing, understanding it as referring to a thing, and not to a man. In this way the contrast will be more complete, “Et expresse;” — “And exact.” as intimating that the spiritual man, in so far as he is endowed with the Spirit of God, judgeth all things, but is judged by nothing, because he is not subject to any human wisdom or reason. In this way, too, Paul would exempt the consciences of the pious from all decrees, laws, and censures of men.

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

Who hath been God’s counselor? Who hath weighed his Spirit, The expression made use of by Isaiah is, Who hath directed the Spirit of the Lord? Our author, quoting from memory, seems to have had in his eye an expression that occurs in a preceding part of the same passage, “and weighed the mountains in scales.” — Ed. (Isaiah 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. Calvin, when alluding to this passage, as he evidently does in his Commentary on Romans 11:34, views the expression, We have the mind of Christ, as applicable to believers universally — “Nam et Paulus ipso alibi, postquam testatus erat onmia Dei mysteria ingenii nostri captum longe excedere, mox tamen subjicit, fideles tenere mentem Domini: quia non spiritum hujus mundi acceperint, sed a Deo sibi datum, per quem de incomprehensibili alioqui ejus bonitate edocentur;” — “For even Paul himself, in another place, after testifying that all the mysteries of God far exceed the capacity of our understanding, does nevertheless immediately add, that believers are in possession of the Lord’s mind, because they have received not the spirit of this world, but that which has been given them by God, whereby they are instructed as to his otherwise incomprehensible goodness.” — Ed. 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.

CHAPTER 3

1 Corinthians 3:1-4

1. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

1. Et ego, fratres, non potui vobis loqui tanquam spiritualibus, sed tanquam carnalibus, tanquam pueris in Christo. “C’est a dire comme a enfans en Christ;” — “That is to say, as to babes in Christ.”

2. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

2. Lactis potu vos alui, non solido cibo. Nondum enim eratis capaces, ac ne nunc quidem estis:

3. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

3. Siquidem estis adhuc carnales. Postquam enim sunt inter vos aemulatio et contentio, et factioncs; nonne carnales estis, et secundum hominem ambulatis?

4. For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

4. Quum enim dicat unus, Ego sum Pauli: alter vero, Ego Apollo: nonne carnales estis?

CHAPTER 2

1Co 2:1-16. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect.

1. And I--"So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God (1Co 1:27, 28); "glorying in the Lord," not in man's wisdom (1Co 1:31). Compare 1Co 1:23, "We."

when I came--(Ac 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, Ac 17:28), and Epimenides (Tit 1:12), and Menander (1Co 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 (Lu 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" (1Co 1:6); therefore Christ is God.

2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.

3. I--the preacher: as 1Co 2:2 describes the subject, "Christ crucified," and 1Co 2:4 the mode of preaching: "my speech ... not with enticing words," "but in demonstration of the Spirit."

weakness--personal and bodily (2Co 10:10; 12:7, 9; Ga 4:13).

trembling--(compare Php 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (Ep 6:5) [Conybeare and Howson].

4. my speech--in private.

preaching--in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts.

enticing--rather, "persuasive."

man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.

in demonstration of ... Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Ac 6:10; He 4:12; compare also Ro 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

5. stand in ... wisdom of men--rest on it, owe its origin and continuance to it.

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, &c.) from "we preach" (1Co 1:28), only that here, "we speak" refers to something less public (compare 1Co 2:7, 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" (1Co 3:1, 2), and cannot therefore understand the deeper truths of Christianity (1Co 14:20; Php 3:15; He 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (1Co 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 (1Co 2:2), but now spoken to the "perfect" (1Co 15:51; Ro 11:25; Ep 3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Php 3:12, 15, with 1Jo 2:12-14). "God" (1Co 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (1Co 2:8; compare 1Co 1:20) [Bengel].

come to naught--nothingness (1Co 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" (1Co 1:28).

8. Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.

crucified ... Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, 24) was crucified.

9. But--(it has happened) as it is written.

Eye hath not seen, &c.--Alford translates, "The things which eye saw not ... the things which God prepared ... to us God revealed through His Spirit." Thus, however, the "but" of 1Co 2:10 is ignored. Rather construe, as Estius, "('We speak,' supplied from 1Co 2:8), things which eye saw not (heretofore), ... things which God prepared ... But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (1Co 2:6, from Is 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (1Co 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."

entered--literally, "come up into the heart." A Hebraism (compare, Jr 3:16, Margin). In Is 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (1Jo 4:19); compare 1Co 2:12, "the things that are freely given to us of God"

10. revealed ... by ... Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (1Co 3:16; 12:3; Mt 16:17; Joh 16:13; 1Jo 2:20, 27); that of words, the PROPHET (2Sa 23:1, 2; 1Ki 13:1, 5), "by the word of the Lord" (1Co 2:13; Joh 20:30, 31; 2Pe 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psa 25:14; Pr 3:32; Joh 7:17; 15:15).

unto us--the "perfect" or fully matured in Christian experience (1Co 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [Whatley, Cautions for the Times, 14], (Lu 10:21).

the Spirit searcheth--working in us and with our spirits (compare Ro 8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [Monod], (Ga 3:14).

deep things of God--(Psa 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (De 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [Bengel].

11. what man, &c.--literally, "who of men knoweth the things of a man, save the spirit of that man?"

things of God knoweth no man--rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).

12. we ... received, not ... spirit of ... world--the personal evil "spirit that now worketh in the children of disobedience" (Ep 2:2). This spirit is natural in the unregenerate, and needs not to be received.

Spirit which is of God--that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (1Co 2:11).

that we might know ... things ... freely given ... of God--present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (1Co 2:9).

13. also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12).

which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy."

comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [Grotius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [Chrysostom]. So the Greek word is translated, "comparing" (2Co 10:12). Wahl (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. Alford translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (1Co 1:21, 22; 2:1, 4-9; compare Psa 119:18).

14. natural man--literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (1Co 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jas 3:15).

receiveth not--though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15).

they are foolishness unto him--whereas he seeks "wisdom" (1Co 1:22).

neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Ro 8:7).

15. He that is spiritual--literally, "the spiritual (man)." In 1Co 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."

judgeth all things--and persons, by their true standard (compare 1Co 6:2-4; 1Jo 4:1), in so far as he is spiritual. "Discerneth ... is discerned," would better accord with the translation of the same Greek (1Co 2:14). Otherwise for "discerned," in 1Co 2:14, translate, "judged of," to accord with the translation, "judgeth ... is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Pr 28:5; 1Jo 2:27).

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?

that he may instruct him--that is, so as to be able to set Him right as His counsellor (quoted from Is 40:13, 14). So the Septuagint translates the Greek verb, which means to "prove," in Ac 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.

we have the mind of Christ--in our degree of capability to apprehend it. Is 40:13, 14 refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah.

When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, 1Cor 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.

I determined not to know any thing among you - Satisfied that the Gospel of God could alone make you wise unto salvation, I determined to cultivate no other knowledge, and to teach nothing but Jesus Christ, and him crucified, as the foundation of all true wisdom, piety, and happiness. No other doctrine shall I proclaim among you.

I was with you in weakness - It is very likely that St. Paul had not only something in his speech very unfavourable to a ready and powerful elocution, but also some infirmity of body that was still more disadvantageous to him. A fine appearance and a fine voice cover many weaknesses and defects, and strongly and forcibly recommend what is spoken, though not remarkable for depth of thought or solidity of reasoning. Many popular orators have little besides their persons and their voice to recommend them. Louis XIV. styled Peter du Bosc le plus beau parleur de son royaume, the finest speaker in his kingdom; and among his own people he was styled l'orateur parfait, the perfect orator. Look at the works of this French protestant divine, and you find it difficult to subscribe to the above sayings. The difficulty is solved by the information that the person of M. du Bosc was noble and princely, and his voice full, harmonious, and majestic. Paul had none of these advantages, and yet idolatry and superstition fell before him. Thus God was seen in the work, and the man was forgotten.

In fear, and in much trembling - This was often the state of his mind; dreading lest he should at any time be unfaithful, and so grieve the Spirit of God; or that, after having preached to others, himself should be a castaway. See 1Cor 9:27.

An eminent divine has said that it requires three things to make a good preacher; study, temptation, and prayer. The latter, no man that lives near to God can neglect; the former, no man who endeavors rightly to divide the word of truth will neglect; and with the second every man will be more or less exercised whose whole aim is to save souls. Those of a different cast the devil permits to pass quietly on in their own indolent and prayerless way.

And my speech - Ὁ λογος μου, My doctrine; the matter of my preaching.

And my preaching - Το κηρυγμα μου, My proclamation, my manner of recommending the grand but simple truths of the Gospel.

Was not with enticing words of man's wisdom - Ενπειθοις ανθρωπινης σοφιας λογοις, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame.

But in demonstration of the Spirit - Αποδειξει, In the manifestation; or, as two ancient MSS. have it, αποκαλυψει, in the revelation of the Spirit. The doctrine that he preached was revealed by the Spirit: that it was a revelation of the Spirit, the holiness, purity, and usefulness of the doctrine rendered manifest: and the overthrow of idolatry, and the conversion of souls, by the power and energy of the preaching, were the demonstration that all was Divine. The greater part of the best MSS., versions, and fathers, leave out the adjective ανθρωπινης, man's, before σοφιας, wisdom: it is possible that the word may be a gloss, but it is necessarily implied in the clause. Not with the persuasive discourses, or doctrines of wisdom; i.e. of human philosophy.

That your faith should not stand - That the illumination of your souls and your conversion to God might appear to have nothing human in it: your belief, therefore, of the truths which have been proposed to you is founded, not in human wisdom, but in Divine power: human wisdom was not employed; and human power, if it had been employed, could not have produced the change.

We speak wisdom among them that are perfect - By the εν τοις τελειοις, among those that are perfect, we are to understand Christians of the highest knowledge and attainments- those who were fully instructed in the knowledge of God through Christ Jesus. Nothing, in the judgment of St. Paul, deserved the name of wisdom but this. And though he apologizes for his not coming to them with excellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that came from above. Dr. Lightfoot thinks that the apostle mentions a fourfold wisdom.

1. Heathen wisdom, or that of the Gentile philosophers, 1Cor 1:22, which was termed by the Jews חכמה יונית chokmah yevanith, Grecian wisdom; and which was so undervalued by them, that they joined these two under the same curse: Cursed is he that breeds hogs; and cursed is he who teaches his son Grecian wisdom. Bava Kama, fol. 82.

2. Jewish wisdom; that of the scribes and Pharisees, who crucified our Lord, 1Cor 2:8.

3. The Gospel, which is called the wisdom of God in a mystery, 1Cor 2:7.

4. The wisdom, του αιωνος τουτου, of this world; that system of knowledge which the Jews made up out of the writings of their scribes and doctors. This state is called העולם הזה haolam hazzeh, this or the present world; to distinguish it from העולם הבא haolam habba the world to come; i.e. the days of the Messiah. Whether we understand the term, this world, as relating to the state of the Gentiles, cultivated to the uttermost in philosophical learning, or the then state of the Jews, who had made the word of God of no effect by their traditions, which contained a sort of learning of which they were very fond and very proud, yet, by this Grecian and Jewish wisdom, no soul ever could have arrived at any such knowledge or wisdom as that communicated by the revelation of Christ. This was perfect wisdom; and they who were thoroughly instructed in it, and had received the grace of the Gospel, were termed τελειοι, the perfect. This, says the apostle, is not the wisdom of this world, for that has not the manifested Messiah in it; nor the wisdom of the rulers of this world - the chief men, whether philosophers among the Greeks, or rabbins among the Jews (for those we are to understand as implied in the term rulers, used here by the apostle) these rulers came to nought; for they, their wisdom, and their government, were shortly afterwards overturned in the destruction of Jerusalem. This declaration of the apostle is prophetic. The ruin of the Grecian superstition soon followed.

The wisdom of God in a mystery - The Gospel of Jesus Christ, which had been comparatively hidden from the foundation of the world, (the settling of the Jewish economy, as this phrase often means), though appointed from the beginning to be revealed in the fullness of time. For, though this Gospel was, in a certain sense, announced by the prophets, and prefigured by the law, yet it is certain that even the most intelligent of the Jewish rulers, their doctors, scribes, and Pharisees, had no adequate knowledge of it; therefore it was still a mystery to them and others, till it was so gloriously revealed by the preaching of the apostles.

Which none of the princes of this world knew - Here it is evident that this world refers to the Jewish state, and to the degree of knowledge in that state: and the rulers, the priests, rabbins, etc., who were principally concerned in the crucifixion of our Lord.

The Lord of glory - Or the glorious Lord, infinitely transcending all the rulers of the universe; whose is eternal glory; who gave that glorious Gospel in which his followers may glory, as it affords them such cause of triumph as the heathens had not, who gloried in their philosophers. Here is a teacher who is come from God; who has taught the most glorious truths which it is possible for the soul of man to conceive; and has promised to lead all the followers of his crucified Master to that state of glory which is ineffable and eternal.

But, as it is written - The quotation is taken from Isa 64:4. The sense is continued here from verse seven, and λαλουμεν, we speak, is understood - We do not speak or preach the wisdom of this world; but that mysterious wisdom of God, of which the prophet said: Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him. These words have been applied to the state of glory in a future world; but they certainly belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires. To this the prophet himself refers; and it is evident, from the following verse, that the apostle also refers to the same thing. Such a scheme of salvation, in which God's glory and man's felicity should be equally secured, had never been seen, never heard of, nor could any mind but that of God have conceived the idea of so vast a project; nor could any power but his own have brought it to effect.

But God hath revealed them unto us - A manifest proof that the apostle speaks here of the glories of the Gospel, and not of the glories of the future world.

For the Spirit searcheth all things - This is the Spirit of God, which spoke by the prophets, and has now given to the apostles the fullness of that heavenly truth, of which He gave to the former only the outlines.

Yea, the deep things of God - It is only the Spirit of God which can reveal the counsels of God: these are the purposes which have existed in His infinite wisdom and goodness from eternity; and particularly what refers to creation, providence, redemption, and eternal glory, as far as men and angels are concerned in these purposes. The apostles were so fully convinced that the scheme of redemption proclaimed by the Gospel was Divine, that they boldly asserted that these things infinitely surpassed the wisdom and comprehension of man. God was now in a certain way become manifest; many attributes of his, which to the heathen world would have for ever lain in obscurity, (for the world by wisdom knew not God), were now not only brought to light as existing in him, but illustrated by the gracious displays which He had made of himself. It was the Spirit of God alone that could reveal these things; and it was the energy of that Spirit alone that could bring them all into effect - stamp and seal them as attributes and works of God for ever. The apostles were as truly conscious of their own inspiration as they were that they had consciousness at all; and what they spoke, they spoke as they were moved by the Holy Ghost.

For what man knoweth the things of a man - The word ανθρωπων in the first clause is omitted by the Codex Alexandrinus, and one other; and by Athanasius, Cyril, and Vigil of Tapsus. Bishop Pearce contends strongly against the authenticity of the word, and reads the passage thus: "For what is there that knoweth the things of a man, except the spirit of a man that is in him?" "I leave out," says the learned bishop, "ανθρωπων, with the Alexandrian MS., and read τις γαρ οιδεν τα του ανθρωπου; because I conceive that the common reading is wide of St. Paul's meaning; for to say, What man except the spirit of a man, is (I think) to speak improperly, and to suppose that the spirit of a man is a man; but it is very proper to say, What except the spirit of a man: τις is feminine as well as masculine, and therefore may be supplied with ουσια, or some such word, as well as with ανθρωπος." Though the authority for omitting this word is comparatively slender, yet it must be owned that its omission renders the text much more intelligible. But even one MS. may preserve the true reading.

The spirit of a man knows the things of a man: that is, a man is conscious of all the schemes, plans, and purposes, that pass in his own mind; and no man can know these things but himself. So, the Spirit of God, He whom we call the Third Person of the glorious Trinity, knows all the counsels and determinations of the Supreme Being. As the Spirit is here represented to live in God as the soul lives in the body of a man, and as this Spirit knows all the things of God, and had revealed those to the apostles which concern the salvation of the world, therefore what they spoke and preached was true, and men may implicitly depend upon it. The miracles which they did, in the name of Christ, were the proof that they had that Spirit, and spoke the truth of God.

Now we have received, not the spirit of the world - We, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world - of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense.

That we might know the things - We receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, 1Cor 2:6-8, so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.

Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle's preaching.

Comparing spiritual things with spiritual - This is commonly understood to mean, comparing the spiritual things under the Old Testament with the spiritual things under the New: but this does not appear to be the apostle's meaning. The word συγκρινοντες, which we translate comparing, rather signifies conferring, discussing, or explaining; and the word πνευματικοις should be rendered to spiritual men, and not be referred to spiritual things. The passage therefore should be thus translated: Explaining spiritual things to spiritual persons. And this sense the following verse absolutely requires.

But the natural man - Ψυχικος, The animal man - the man who is in a mere state of nature, and lives under the influence of his animal passions; for the word ψυχη, which we often translate soul, means the lower and sensitive part of man, in opposition to νους, the understanding or rational part. The Latins use anima to signify these lower passions; and animus to signify the higher. The person in question is not only one who either has had no spiritual teaching, or has not profited by it; but one who lives for the present world, having no respect to spiritual or eternal things. This ψυχικος, or animal man, is opposed to the πνευματικος, or spiritual man: and, as this latter is one who is under the influence of the Spirit of God, so the former is one who is without that influence.

The apostle did speak of those high and sublime spiritual things to these animal men; but he explained them to those which were spiritual. He uses this word in this sense, 1Cor 3:1; 1Cor 9:11; and particularly in 1Cor 2:15 of the present chapter: He that is spiritual judgeth all things.

But the natural man - The apostle appears to give this - as a reason why he explained those deep spiritual things to spiritual men; because the animal man - the man who is in a state of nature, without the regenerating grace of the Spirit of God, receiveth not the things of the Spirit - neither apprehends nor comprehends them: he has no relish for them; he considers it the highest wisdom to live for this world. Therefore these spiritual things are foolishness to him; for while he is in his animal state he cannot see their excellency, because they are spiritually discerned, and he has no spiritual mind.

But he that is spiritual judgeth all things - He who has the mind of Christ discerns and judges of all things spiritual: yet he himself is not discerned by the mere animal man. Some suppose that the word ανακρινεται should be understood thus: He examines, scrutinizes, convinces, reproves, which it appears to mean in 1Cor 14:24; and they read the verse thus: The spiritual man - the well-taught Christian, convinces, i.e. can easily convict, all men, (παντα, accusing), every animal man, of error and vice; yet he himself is convicted of no man; his mind is enlightened, and his life is holy; and therefore the animal man cannot convict him of sin. This is a good sense, but the first appears the most natural. See Pearce and Rosenmuller.

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, 1Cor 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.

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, 1Cor 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.

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.

I determined not to know anything - To wave all my other knowledge, and not to preach anything, save Jesus Christ, and him crucified - That is, what he did, suffered, taught. A part is put for the whole.

And I was with you - At my first entrance. In weakness - Of body, 2Cor 12:7 And in fear - Lest I should offend any. And in much trembling - The emotion of my mind affecting my very body.

And my speech in private, as well as my public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use; but with the demonstration of the Spirit and of power - With that powerful kind of demonstration, which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence.

That your faith might not be built on the wisdom or power of man, but on the wisdom and power of God.

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.

But we speak the mysterious wisdom of God, which was hidden for many ages from all the world, and is still hidden even from "babes in Christ;" much more from all unbelievers. Which God ordained before the world - So far is this from coming to nought, like worldly wisdom. For our glory - Arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes.

Had they known it - That wisdom. They would not have crucified - Punished as a slave. The Lord of glory - The giving Christ this august title, peculiar to the great Jehovah, plainly shows him to be the supreme God. In like manner the Father is styled, "the Father of glory," Eph 1:17; and the Holy Ghost, "the Spirit of glory," 1Pet 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are "the God of glory;" as the only true God is called, Psa 29:3, and Acts 7:2.

But this ignorance of theirs fulfils what is written concerning the blessings of the Messiah's kingdom. No natural man hath either seen, heard, or known, the things which God hath prepared, saith the prophet, for them that love him. Isaiah 64:4

But God hath revealed - Yea, and "freely given," 1Co 2:12. Them to us - Even inconceivable peace, and joy unspeakable. By his Spirit - Who intimately and fully knows them. For the Spirit searcheth even the deep things of God - Be they ever so hidden and mysterious; the depths both of his nature and his kingdom.

For what man knoweth the things of a man - All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another. So the things of God knoweth no one but the Spirit - Who, consequently, is God.

Now we have received, not the spirit of the world - This spirit is not properly received; for the men of the world always had it. But Christians receive the Spirit of God, which before they had not.

Which also we speak - As well as know. In words taught by the Holy Spirit - Such are all the words of scripture. How high a regard ought we, then, to retain for them! Explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things - Being taught of the Spirit to express the things of the Spirit.

But the natural man - That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding. Receiveth not - Does not understand or conceive. The things of the Spirit - The things revealed by the Spirit of God, whether relating to his nature or his kingdom. For they are foolishness to him - He is so far from understanding, that he utterly despises, them Neither can he know them - As he has not the will, so neither has he the power. Because they are spiritually discerned - They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.

But the spiritual man - He that hath the Spirit. Discerneth all the things of God whereof we have been speaking. Yet he himself is discerned by no man - No natural men. They neither understand what he is, nor what he says.

Who - What natural man. We - Spiritual men; apostles in particular. Have - Know, understand. The mind of Christ - Concerning the whole plan of gospel salvation. Isaiah 40:13

ANd I, brethren, when I came unto you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God.

It should seem by the Apostles so often declaring against that vanity, that even that Age much admired a stile, and Ministers in sacred things delivering their minds, not in a meer decent, but in a lofty, high-flown phrase, and that they [illegible: 1 word] S. Paul, because his phrase did not so tickle their ears. The Apostle had declared against this, Chap. 1.17. there he called it the Wisdom of words; here he calls it, an excellency of speech, v. 4. the inticing words of mans wisdom: Chap. 4.19. the words of them that are puffed up; puffed up with conceits of their own parts and abilities. S. Paul declares, that this was not his way of preaching, he came to declare to them the Gospel, which he calleth the Testimony of God: this needed no fine words, and excellent phrase, and language to set it forth.

2 For I determined not to know any thing among you, save Jesus Christ, and him crucified .

I did not value my self upon any piece of knowledge I had attained, saving only that of Christ, and him crucified; or, I determined with my self to carry my self amongst you, as if I knew nothing of Arts, or Sciences, or Languages, but only Christ and him crucified. Not to make any thing else the subject of my publick discourses, I was acquainted with the Jewish Law, Rites, and Traditions, with the Heathen Poets and Philosophers. I troubled you with none of these in my Pulpit-discourses, my whole business was to open to you the Mysteries of the Gospel, and to bring you to a knowledge of and an acquaintance with Jesus Christ; this was my end, and the means I used were proportionable to it.

Marginal references: Gal. 6.1[illegible: 1 letter]

3 And I was with you in weakness, and in fear, and in much trembling .

Either in a weakness of stile, I used a plain, low, intelligible stile, studying rather to be understood by all, them admired by any. Or in weakness of state, in a mean and low condition; for we read, Acts 18.3. that he wrought with his hands at Corinth. So Acts 20.34. or i[illegible: 1 letter] may be in a weak [illegible: 1 word] of body; or it may be he means humbleness of mind and modesty, which to worldly eyes looks like a weakness of mind: and in much fear and trembling either with respect to the Jews, and the danger he was exposed to from them, or with respect to the greatness of his work, lest they should refuse the Grace of the Gospel, by him brought and offered to them; so as (faith he) you might see that all the work was Gods, I but a poor instrument, contemptible with respect to my outward quality, appearing poor and mean in my phrase and stile, and whole behaviour amongst you.

Marginal references: Acts. 11.12.; 2 Cor. 1 & 12.5. Gal. 4.1[illegible: 1 letter]

4 And my speech and my preaching was not with inticing words of mans wisdom , but in demonstration of the Spirit , and with power .

Either here Pauls speech and preaching signifieth the same thing (expressed by two words) or else speech referreth to his more private conferences and discourses with them, and preaching signifieth the more publick acts of his Ministry, neither of them was,

with the perswasive or inticing words of mans wisdom. What these perswasive words of mans wisdom are, will quickly appear to any that considers there are but two humane Arts that pretend to any thing of perswading, Rhetorick and Logick, or the Art of Reasoning. Rhetorick perswadeth more weakly, working more upon the affections, than upon the understanding and judgment. Logick, or the Art of Reasoning, more strongly working upon the understanding and judgment, and teaching men to conclude from connate natural Principles. Now saith Paul, my preaching was neither of these ways, I neither studied neat and fine words and phrases, nor did I make it my work to demonstrate Gospel-Propositions to you from Principles of natural Reason. Object. Ought not then Ministers now to use such words? Answ. A learned Popish Writer saith, That at that time it was the will of God, that his Ministers should use plain speech; but it is otherwise now, the using of words studiously composed and ordered, being now the ordinary way to perswade others. But after this rate any thing of the Will of God may be evaded, it is but saying, that it was the will of God indeed then, but not now. But 2. The thing is false. It was then as much as now the ordinary way of perswading to use Rhetorical phrases and rational demonstrations. 3. Although now this be the ordinary method of perswading men of learning and capacities, yet for the generality of people it is not so. 4. The Apostles reason, v. 4. holds now as much as ever. It is the way to make Christians Faith stand in the wisdom of men, not in the power of God. Object. Ought then Ministers to use no study, but talk whatever comes at their tongues end, and to use no reason to prove what they say? Answ. By no means. 1. It is one thing to study matter, another thing to study words. 2. Nay it is one thing to study a decency in words, another to study a gawdry of phrase. It is an old and true saying, Verba sequuntur res, Words will follow matter, if the Preacher be but of ordinary parts. In the study of words we have but two things to attend: 1. That we speak intelligibly, so as all the people may understand. 2. That we speak gravely and decently; all other study of words and phrases in a Divine is but folly and vanity. 3. We ought to use our reason in our preaching, but reason works two ways. 1. Either making conclusions from natural and philosophical Principles: or, 2. From scriptural Principles. We ought to study to conclude as strongly as we can what we say from Principles of Revelation, comparing spiritual things with spiritual, but not from all natural and philosophical Principles; for so we shall conclude, There is no Trinity in the Vnity of the Divine Being, because according to natural Principles, three cannot be one, nor one three: and against the Resurrection, because there can be no regress from a privation to an habit, &c. 4. Again, it is one thing to use our natural reason, ex abundanti, as an auxiliary help to illustrate and confirm what is first confirmed by Divine Revelation: another thing to use it as a foundation upon which we build a spiritual conclusion, or as the main proof of it. Pauls preaching was in words intelligible to his Hearers, and decent though, and with reason enough, but not concluding upon natural Principles, nor making any proofs of that Nature the foundation upon which he built his Gospel conclusions.

But in demonstration of the Spirit. By which Grotius, and some others, understand Miracles, by which the Doctrine of the Gospel was at first confirmed; but Vorstius and many others better, understand by it the Holy Ghost's powerful and inward perswasion of mens minds, of the truth of what was preached by Paul. All Ministers preaching makes Propositions of Gospel-truth appear no more than probable, the Spirit only demonstrates them, working in Souls such a perswasion and confirmation of the truth of them, as the Soul can no longer deny or dispute, nor withstand the conviction of them.

And with power. By this term also some understand the power of working Miracles; but it is much better by others interpreted of that Authority, which the Word of God preached by Paul had, and preached by faithful Ministers still hath, upon the Souls and Consciences of those that hear it. As it is said, Matt. 7.29. Christ taught them as one that had authority. And it is said of Stephen, Acts 6.10. They were not able to resist the wisdom and the spirit by which he spake. So the Gospel preached by Paul came to people, 1 Thess. 1.5. Not in word only, but also in power, and the Holy Ghost, and in much assurance: and was quick, and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts, and intents of the heart, Heb. 4.12. And thus every faithful Minister, with whose labours God goeth along in the conversion of Souls, yet preacheth in the demonstration of the Spirit, and with power. Nor indeed can those Miracles, by which Christ and his Apostles confirmed the truth of the Doctrine of the Gospel, though they were a mighty proof, be in any propriety of speech, called a Demonstration, which properly is a proof in which the mind fully acquiesceth; so that it no longer denieth, or disputeth the thing so proved, but gives a firm and full assent to it: the Miracles wrought by Christ himself never had that effect: the Pharisees and the generality of the Jews believed not that Christ was the true Messiah and the Son of God, notwithstanding his Miracles. Nothing but the inward powerful impression of the Spirit of God perswading the heart of the truth of Gospel-Principles, can possibly amount to a demonstration, bringing the minds of men, though never so judicious and prepared, to a certainty of the thing revealed, and a rest, so as it can no longer deny, resist, dispute or contradict it, with this Pauls preaching was attended, not to every individual person to whom he preached, but to many, even as many as should be saved: he delivered the Doctrine of the Gospel freely, plainly, and boldly, not resting upon the force of his Rhetorick and perswasive words, nor yet to the natural force of his reasoning and argumentation; but leaving the demonstration, and evidencing of the truth of what he said to the powerful internal impression and perswasion of the holy and blessed Spirit of God, who worketh powerfully.

Marginal references: 2 [illegible: 1 word]; Or, [illegible: 1 word].

5 That your faith should not stand in the wisdom of men, but in the power of God .

Faith properly signifieth our assent to a thing that is told us, and because it is told us. If the Revelation be from man, it is no more than an humane faith. If it be from God, and we believe the thing, because God hath revealed it to us, this is a Divine Faith. So as indeed it is impossible that a Divine Faith should rest in the wisdom of men. If we could make Gospel-Propositions evident to the outward senses, or evident to such Principles of Reason as are connatural to us, or upon such Conclusions, as we make upon such Principles, yet no assent of this nature could be Faith, which is an assent given to a Divine Revelation, purely because of such Revelation. An assent other ways given may be sensible demonstration, or rational demonstration, or knowledge or opinion: but Divine Faith it cannot be, that must be bottomed in the power of God. Nor ought any thing more to be the care of the Ministers of the Gospel than this, as to call men to believe, so to endeavour that their Faith may not stand in the wisdom of men (nothing but an humane Faith can do so.) This will shew every conscientious Minister the vanity of not proving what he saith from holy Writ: all other preaching is but either dictating, as if men were to believe what the Preacher saith, upon his authority or philosophizing, acting the part of a Philosopher or Orator at Athens, not the part of a Minister of the Gospel.

Marginal references: Gr. be.; 2 Cor. 4.7.

6 Howbeit we speak wisdom amongst them that are perfect, yet not the wisdom of this world, nor of the Princes of this world, that come to nought .

Lest what the Apostle had seemed to speak before in defamation of wisdom, should reflect upon the Gospel, and give some people occasion to justifie against it their impious charge of folly, the Apostle there something corrects himself, affirming, that he and the rest of the Apostles spake wisdom, and what would be so judged by such as were perfect, not absolutely; for so there is no man perfect, but comparatively, that is, persons who have their senses exercised to discern betwixt good and evil, Heb. 5.14. or such as are of a true sound judgment, and are able to discern what is true wisdom. To such (saith the Apostle) we speak wisdom, and it needs must be so; for wisdom being an habit directing men to use the best means in order to the best end, the Salvation of mens souls, being the best end, that Doctrine which directs the best means in order to it, must necessarily be wisdom, and the purest and highest wisdom.

But saith he, not what the Philosophers, or cunning Men, or Politicians of the World count wisdom; for all their wisdom is of no significancy at all, in order to the best end, the salvation of mens souls, and it will all vanish, and come to nothing at last.

7 But we speak the wisdom of God in a mystery , even the hidden wisdom, which God ordained before the world, unto our glory .

We preach the Gospel, where the righteousness in which alone men can another day appear, and he accepted before God, is revealed from faith to faith, [illegible: 1 letter]t is indeed a [illegible: 1 letter]acred Secret, a Mystery to many men, but it is the Wisdom of God, a Doctrine directing the best means to the best end of man.

It is hidden wisdom, it was ordained of God before the world for our glory, the way of salvation for man, which he had from all Eternity ordained and decreed, but it lay hidden in the secret Counsels of God, till the latter Ages of the World, when it pleased God to send forth his Son into the World to publish it, and after him to appoint us to be the Preachers and Publishers of it.

Marginal references: Rom. 16.25, 26. Eph. 3.9. Col. 1.26. 2 Tim. 1.9.

8 Which none of the Princes of this world knew : for had they known it, they would not have crucified the Lord of glory .

Which Divine wisdom neither Caiaphas, nor Pontius Pilate, nor any considerable number of the Rulers of this Age, whether amongst the Jews, or amongst the Heathens, understood, though they heard of it.

For if they had so known it, as to have believed, and been perswaded of it, they would never have nailed to the Cross that person, who was the Head and Fountain of it, and the Lord of Glory; both with respect to his Divine Nature, as to which he was God blessed for ever, and also as Mediator, being the Author of Glory of those who believe. Nor would this ignorance at all excuse their crucifying of Christ, because it was not invincible, they had means sufficient by which they might have come to the knowledge of him, and have understood what he was, so as their ignorance was affected and voluntary.

Marginal references: Matt. 11.25. Acts. 13.27.; Acts. 3.17. See Joh. 16.3.

9 But as it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him .

The place where this is written is by all agreed to be Isa. 64.4. where the words are, For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him. It is so usual with the Penmen of holy Writ, to quote the sense of Texts in the Old Testament, not tying themselves to letters and syllables, that it is mightily vain for any to object against this quotation, as no where written in the Old Testament, but taken out of some Apocryphal Writings the sense of what is written. Isa. 64.4. is plainly the same with what he speakeht in this place, the greatest difference is, the Apostle saith, Those that love him, the Prophet, Those that wait for him (which is the certain product and effect of love.) The whole 64. Chap. of Isaiah, and some Chapters following treat concerning Christ, so doth this Text. Christ and his benefits are to be understood here, by the things that God hath prepared for them that love him: which are set out as things not obvious to sense, not to be comprehended by reason. It could never have entred into the heart of men to conceive, that God should give his only begotten Son out of his-own bosom, to take upon him our nature, and to dye upon the Cross; or, that Christ should so far humble himself, and become obedient unto death.

10 But God hath revealed them to us by his Spirit: for the Spirit searcheth all things, yea the deep things of God .

God by his Spirit hath opened our understanding to understand the holy Scriptures, the Types, and Prophecies of Christ, and what the holy Prophets have spoken of him both as to his Person and Offices.

For the holy Spirit being the third Person in the blessed Trinity, and so equal with the Father and the Son, searcheth the deep things of God, and so is able to reveal to us all the Counsels of God, whatsoever God would have men to understand concerning the Lord Jesus Christ. So as this Text is an evident proof of the Diety of the holy Spirit, he searching the deep things of God, and being alone able to reveal them unto men, so as they shall acknowledge, comprehend, and believe them.

Marginal references: Matt. 13.11. & 16.17. 1 Joh. 2.27.

11 For what man knoweth the things of a man, save the spirit of a man that is in him? even so the things of God knoweth no man, but the Spirit of God .

Look as it is with a man, No man knoweth his secret thoughts, and counsels, and meanings, save only his own soul that is within him.

So it is as to the things of God, until God by his Spirit hath revealed them to men, none knoweth them but the holy Spirit of God. It is true as it is with man: when he hath by his tongue discovered his mind to others, they know it so far as he hath so delivered it; but there is no man that discovereth all his thoughts and counsels: so God having in his Word revealed his Will, so far as he hath plainly revealed it, men may know it; but there are deep things of God, Mysteries in Scripture, which till the Spirit of God hath revealed to men, they know not nor understand; for none knoweth them originally, but the Spirit of God, who is himself God, and searcheth the deep things of God.

Marginal references: Prov. 20.27, & 27.19. Jer. 17.9.

12 Now we have received, not the spirit of the world , but the Spirit which is of God, that we might know the things that are freely given to us of God .

By the spirit of the world some understand the Devil, that evil Spirit which is in the world, and ruleth those that are worldly, carnal men: others understand a meer humane spirit, by which men understand and comprehend meer worldly things. The sense certainly is, we have not a meer worldly instruction and tutouring, we are not taught and instructed from the world (so the Spirit is put for the effects of the Spirit of the world.)

But we are taught and instructed by the holy Spirit, by which we are taught, and know the things that are freely given us of God, whether they be Divine Mysteries, or Divine benefits, both what God hath done for us, and what God hath wrought in us.

Marginal references: Rom. 8.15.

13 Which things also we speak, not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth , comparing spiritual things with spiritual .

Reason and all practice directeth men to speak and write of subjects in a stile and phrase fitted to the matter about which they write or discourse. Our subjects, saith the Apostle, were sublime spiritual subjects; therefore I did not discourse them like an Orator, with an excellency of speech or wisdom (as v. 1.) or with the inticing or perswasive words of mens wisdom, as he had said v. 4. nor with words which mans wisdom teacheth (which is his phrase here) but with words which the Holy Ghost hath taught us, either in holy Writ, or by its impressions upon our minds, where they are first formed.

Fitting spiritual things to spiritual persons who are able to understand them, or fitting a spiritual language to spiritual matter, speaking the Oracles of God as the Oracles of God, 1 Pet. 4.11. not declaiming like an Orator, nor arguing philosophically like an Athenian Philosopher, but using a familiar, plain, spiritual stile, giving you the naked Truths of God without any paint or gawdry of Phrase.

Marginal references: 2 Pet. 1.16. See Chap. 1.17.

14 But the natural man receiveth not the things of the Spirit of God a, for they are foolishness unto him : neither can he know them, because they are spiritually discerned .

There are great disputes here, who is meant by the natural man, [non-Latin text not transcribed]. Some think that by the natural man here is meant the carnal man: thus 1 Cor. 15.44. the natural body is opposed to the spiritual body; besides, they say, that in the constant Phrase of holy Writ, man who is made up of flesh and spirit, as his essential parts, hath constantly his denomination from one of them, and all men in the world are either carnal or spiritual, and that the Greek word [non-Latin text not transcribed] signifies that soul and life which is common to all men, from whence all common motions and affections are, and is opposed to the holy Spirit, which dwells in the souls of them that are sanctified, by which they are led and guided, &c. Thus, say they, the natural man is one who is a servant to his lusts and corruption, under the perfect government of his Soul, considered meerly as natural, all whose motions in that estate of sin and corruption are inordinate. Others think that the Apostle here speaks of such as are weak in the Faith, little ones, Babes in Christ, who had need of milk, not of strong meat, and are natural men in comparison of those more spiritual and perfect. In this sense indeed the Apostle, Chap. 3. v. 4. calleth them carnal. But there is nothing more plain, than that the Apostle under the notion of [non-Latin text not transcribed] (which we translate natural man) here, understands all such as were not perfect and spiritual, such to whom God had not by his Spirit revealed the deep things of God, v. 10. such as had only received the spirit of the world, not the Spirit of God, by which alone men come to know the things that are freely given them of God, as v. 12. All these, though some of them are much better than others, having their minds more cultivated and adorned with worldly knowledge and wisdom, yet do not in their hearts (though they may with their ears) receive, that is, believe, embrace, and close with or approve of spiritual and Divine Mysteries, such Doctrines as are purely matters of Faith, standing upon a Divine Revelations.

For men of wit and reason count them all foolishness, being neither demonstrable by sense or natural reason.

Niether can any man, no otherwise taught and instructed, so comprehend them, as to give a firm and fixed assent to them, or in heart approve them, because they are only to be seen and discerned in a spiritual light, the holy Spirit of God, which is the Spirit of wisdom and revelation in the knowledge of Christ. Eph. 1.17, 18. In lightning their understandings, that they may know the hope of his calling, and what is the riches of the glory of his inheritance in the Saints, and what is the exceeding greatness of his power to them that believe, according to the working of his mighty power, &c. Thus the Apostle gives a reason of what he had said, v. 8. That none of the Princes of the world knew the wisdom of God.

Marginal references: Rom. 8.7.

15 But he that is spiritual , judgeth all things, yet he himself is judged of no man .

He that is spiritual, in this verse, is opposed to the natural man, in the former verse [non-Latin text not transcribed] to [non-Latin text not transcribed]. So that by spiritual here is understood, he that is taught by the Spirit of God, and is by him specially and savingly inlightned.

Discerneth or judgeth all things, that is, of this nature the Mysteries of God, which concern mans eternal life and salvation, not that every good Christian hath any such perfect judgment or power of discerning, but according to the measure of illumination which he hath received.

Yet he himself is judged of no man, it may as well be translated of nothing, and the term judged might as well have been translated examined, or searched, [illegible: 1 letter]s it is in Acts 4.9. and 12.19. and 17.11. and 24.8. or condemned. The wisdom that is of God is not to be subjected to the wisdom of men, nor to be judged of any man, but only the spiritual man. The truth, which the spiritual man owneth and professeth, dependeth only upon God and his Word, and is not subjected to the authority and judgment of men, nor the dictates of humane reason: So as the spiritual man so far forth as he is spiritual, is neither judged by any man or by any thing. There are some that by he himself understand the Spirit of God, he indeed is judged of no man, nor of any thing; but that seemeth a much more strained sense.

Marginal references: Prov. 2[illegible: 1 letter].5[illegible: 1 letter] Isa. 40.13. 1 Thess. 5.2[illegible: 1 letter] 1 Joh. 4.1.; Or, discern[illegible: 2 letters]; Or, discern[illegible: 2 letters]

16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ

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 inlightned by the Spirit of God, could ever know the secret Counsels of God, and the Divine Mysteries of mans Salvation. Nor can any instruct him what to do. It is by some observed, that [non-Latin text not transcribed] 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.

Marginal references: Jer. 23.[illegible: 1 letter]; Gr. [illegible: 1 word].

The Apostle's Ministry. (a. d. 57.)

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. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5 That your faith should not stand in the wisdom of men, but in the power of God.

In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.

I. As to the matter or subject he tell us (v. 2), He determined to know nothing among them but Jesus Christ and him crucified—to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His business is to display the banner of the cross, and invite people under it. Anyone that heard Paul preach found him to harp so continually on this string that he would say he knew nothing but Christ and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and showed himself concerned to propagate among his hearers.

II. The manner wherein he preached Christ is here also observable. 1. Negatively. He came not among them with excellency of speech or wisdom, v. 1. His speech and preaching were not with enticing words of man's wisdom, v. 4. He did not affect to appear a fine orator or a deep philosopher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous show of deep reason and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions, nor to please and entertain the fancy with lofty flights of sublime notions. Neither his speech, nor the wisdom he taught, savoured of human skill: he learnt both in another school. Divine wisdom needed not to be set off with such human ornaments. 2. Positively. He came among them declaring the testimony of God, v. 1. He published a divine revelation, and gave in sufficient vouchers for the authority of it, both by its consonancy to ancient predictions and by present miraculous operations; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. He was also among them in weakness and fear, and in much trembling; and yet his speech and preaching were in demonstration of the Spirit and of power, v. 3, 4. His enemies in the church of Corinth spoke very contemptuously of him: His bodily presence, say they, is weak, and his speech contemptible, 2 Cor. x. 10. Possibly he had a little body, and a low voice; but, though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, Acts xiv. 12. Nor did he want courage nor resolution to go through his work; he was in nothing terrified by his adversaries. Yet he was no boaster. He did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He behaved with great humility among them; not as one grown vain with the honour and authority conferred on him, but as one concerned to approve himself faithful, and fearful of himself, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are zealous over souls with a godly jealousy; and a deep sense of their own weakness is the occasion of this fear and trembling. They know how insufficient they are, and are therefore fearful for themselves. But, though Paul managed with this modesty and concern, yet he spoke with authority: In the demonstration of the Spirit and of power. He preached the truths of Christ in their native dress, with plainness of speech. He laid down the doctrine as the Spirit delivered it; and left the Spirit, by his external operation in signs and miracles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its reception.

III. Here is the end mentioned for which he preached Christ crucified in this manner: That your faith should not stand in the wisdom of man, but the power of God (v. 5)—that they might not be drawn by human motives, nor overcome by mere human arguments, lest it should be said that either rhetoric or logic had made them Christians. But, when nothing but Christ crucified was plainly preached, the success must be founded, not on human wisdom, but divine evidence and operation. The gospel was so preached that God might appear and be glorified in all.

Discoveries of the Gospel; Spiritual Things Spiritually Discerned. (a. d. 57.)

6 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: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 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. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

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 (v. 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 (v. 6, 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 v. 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 (Col. i. 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, v. 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 (v. 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 xxiii. 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 (Isa. lxiv. 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 LXX. 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, Isa. xxv. 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 Tim. i. 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, v. 10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2 Pet. i. 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, v. 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 (v. 12); not the spirit which is in the wise men of the world (v. 6), nor in the rulers of the world (v. 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, v. 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, v. 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, v. 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 i. 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 (ch. i. 19, 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 (ch. ii. 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, v. 15. Either, (1.) He who is sanctified and made spiritually-minded (Rom. viii. 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, Ps. lxxxiii. 3. Their life is hid with Christ in God, Col. iii. 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 ch. xiv. 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 (v. 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.

CHAP. II. Verſe 1. Not with excellency]

SAint Pauls ſpeech was ne que lict[illegible: 1 letter], ne que negl. cta. neither curious nor careleſſe. Politian could ſay, that it is an ornament to an Epiſtle to be without ornaments. And yet he had ſo little grace as to prefer Pindars Odes before Davids Pſalms. Hoſius alſo the C[illegible: 1 letter]dinal, thought Davids Pſalms unlearned, applying that, Scribrmus indoct[illegible: 1 letter] docti que pocm[illegible: 1 letter]ta paſſim. Os durum! The holy Scriptures have a grave eloquence, but want thoſe pompous and painted words, that carnall rhetoricians hunt after.

Verſe 2. To know any thing] To profeſſe or teach any other skill. All the wiſdom of a man is in this one thing, ſaith Lactartius, Ʋt Christum cognoſcat & colat, That he know and worſhip Chriſt. Hoc nostrum dogma, haec ſententia eſt, &c.Lactan. li[illegible: 1 letter] 3. cap. 30.

Verſe 3. In weakneſſe] In miſery, and in a mean condition, labouring with his hands, &c. Act. 18.3.

And in fear] Of adverſaries, or through care of diſcharging my duty amongſt you.

Verſe 4. With entiſing words] Religion is not a matter of parts, words or wit. The devil cares not for the ſons of Sceva's adjurations. Abanah and Pharphar may ſcour, but Jord[illegible: 1 letter]n only can cure. Gods holy things muſt be handled, Sanctè magis quam ſcitè, with fear and reverence, rather then with wit and dalliance.

In demonſtration of the ſpirit] With demonſtrations fetcht out of the very marrow of the Scriptures. It muſt be an elaborate ſpeech that ſhall work upon the conſcience.

Verſe 5. That your faith, &c.] A humane teſtimony can breed but a humane faith. Aarons bels were of pure gold; our whole preaching muſt be Scripture-proof, or it will burn, and none be the better for it.

In the power of God] In the Goſpel that lodgeth a certainty in the ſoul.

Verſe 6. Wiſdome among the perfect] Or thoſe that are grown to maturity. Some think the Apoſtle borroweth this tearm from the Pagans ſuperſtition, who admitted none to their moſt ſecret Ceremonies, but only perſons well prepared and purified for many years.

Yet not the wiſdome, &c.] Which is like the labour of Moles, that dig dexterouſly under ground, but are blinde above ground.

That come to nought] That are tumbled into hell with all their learning, which doth but light them into utter darkneſſe.Nos cum doctrinis noſtris, &c. Aug.

Verſe 7. Wiſdome of God in a myſtery] Whiles God did not divide himſelf into a mercifull Father, and a juſt Judge (as Valerius ſpeaketh of Zaleucus) but declared himſelf to be both a perfectly mercifull Father, and withall a perfectly juſt Judge; which was ſuch an act of wiſdom as the world never heard of. This is that great myſtery of godlines, 1 Tim. 3.16.

Verſe 8. Which none of the Princes] He calleth the Phariſees and Philoſophers Princes, for their learning; as being himſelf a ſcholar. Only he might well have ſaid of them, as Tuliy of others in another caſe, Mihi quidem nulli ſatis eruditi videntur, quibus noſtra ſunt ignota. I cannot take them for ſcholars, Cic de Poet[illegible: 1 letter] Latinu. that partake not of our learning.

None of the Princes of this world knew] Becauſe their learning hung in their light. So it fared with Vſpian the chief Lawyer, Galen the chief Phyſitian, Porphyry the chiefeſt Aristotelian; and Plotinus the chief Plaioniſt, who were profeſt enemies to Chriſt and his truth. So was Libanius and Lucian the chief ſcholars of their time. None miſcarry oftner then men of greateſt parts. None are ſo deep in hell as thoſe that are moſt knowing. They ſee no more into the myſtery of Chriſt, then illiterate men do into the profound points of Aſtronomy. As a man may look on a trade and never ſee the myſtery of it: or he may look on the letter, and never underſtand the ſenſe: ſo here.

Verſe 9. Eye hath not ſeen, &c.] It is reported of one Adrianus, that ſeeing the Martyrs ſuffer ſuch grievous things, he asked the cauſe, one of them anſwered, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things that God hath prepared for them that love him. The naming of which Text ſo wrought upon him, that afterward he became a Martyr.

The things which God hath prepared] As he prepared Paradiſe for Adam; ſo heaven for all his. Yet he reſerves not all for the life to come, but gives a few grapes of Canaan in this wilderneſſe.

Verſe 10. But God hath revealed] The Chineſes uſe to ſay of themſelves,D[illegible: 1 letter]ſcrip. of the world, Chap. of China and Cathaia. That all other Nations of the world ſee but with one eye, they only with two. This is moſt true of the naturall man compared to the ſpirituall.

Verſe 11. Save the Spirit, &c.] Man knows his inward thoughts, purpoſes and deſires; but the frame and diſpoſition of his own heart he knows not, Jer. 17.9.

Knoweth no man] How can he that cannot tell the form and quinteſſence, that cannot enter into the depth of the flowers or the graſſe he treads on, have the wit to enter into the deep things of God, hid from Angels till the diſcovery, and ſince that, they are ſtudents in it?

But the Spirit of God] With this heifer of his therefore we muſt plow, if we will ever underſtand his riddles.

Verſe 12. Not the ſpirit of the world] The world lieth down in that unclean one, and is under the power and vaſſallage of that ſpirit that worketh in the children of diſobedience, as a Smith in his forge, 1 Joh. 5.19. Epheſ. 2.2. It is wholly ſet upon wickedneſſe, as Aaron ſaith of the people, Exod. 32.22.

That we might know] A ſweet mercy; The Cormorants of the world will not let their heirs know what they will do for them, till they die. But God aſſures his of heaven afore-hand. Thus we have not received the ſpirit of this world: we cannot ſhift and plot as they can; but we have received a better thing, and have no reaſon to repine.

Verſe 13. But which the holy Ghost teacheth] So that not the matter only, but words alſo of holy Scripture are dictated by the Spirit, and are therefore to be had in higher eſtimation, 2 Pet. 1.21.

Comparing] Or coapting, [non-Latin text not transcribed]. fitting ſpirituall words to ſpirituall matters, that all may ſavour of the Spirit.

Verſe 14. But the naturall man] The meer Animal, [non-Latin text not transcribed]. that hath no more then a reaſonalbe ſoul, and naturall abilities, Iude 19. Such was that ſapleſſe fellow, Pſal. 14.1. that may have a diſciplinary knowledge, that is, by hear-ſay, as a blinde man hath of colours, but not an intuitive per speciem propriam. The water riſeth no higher, then the ſpring whence it came: So naturall men can aſcend no higher then nature. If the unreaſonable creatures could draw a picture of God, ſaid Xenophanes, they would certainly paint him like themſelves, Quià ſcilicet nihil animal animàli ſuperius cogitare potest, becauſe they can think of nothing above themſelves.

Neither can he know them] They that are blear-eyed and weak-ſighted, if at any time they ſet themſelves to ſee better into a thing, they ſee the worſe: So here. Nay more,Vives in Aug. de civ Dei. l. 22. cap. 6. in our nature there is an antipathy to divine truth. We love the law better then the Goſpel, and any truth better then the law.

Becauſe they are ſpiritually] Ambroſe reads, Becauſe he is spiritually judged, being delivered up to a reprobate ſenſe. But the other reading is be[illegible: 1 letter]t [illegible: 1 letter].

Verſe 15. Iudgeth all things] By his ſpirit of diſcerning, 1 Cor. 14. his ſpirituall ſenſes exerciſed to diſcern good and evil, Heb. 5.14. his undoubted perſwaſion of that truth he profeſſeth, Coloſ. 2.3. and whereof he hath fel[illegible: 1 letter] the ſweetneſſe, Coloſ. 1.9.

Is judged of no man] Of no naturall man, who can judge no more of divine truths then a blinde man can do of colours, or a ſick man of meats. And herein the pooreſt Idiot (ſaith one) being a ſound Chriſtian goeth beyond the profoundeſt Clarks that are not ſanctified, that he hath his own heart in ſtead of a Commentary, to help to underſtand even the moſt needfull points of the Scripture.

Verſe 16. But we have the minde of Chriſt] This is a priviledge confined to the communion of Saints, to have communication of Chriſts ſecrets, to be as it were of his Court and Councel. One ſaith of Dr Sibbs. That he was a man ſpiritually rationall, and rationally ſpirituall, one that ſeemed to ſee the inſides of nature and grace, and the world and heaven, by thoſe perfect anatomies he had made of them all.

And I, brethren. Keeping up the tender and affectionate style of address.

When I came to you. When I came at first to preach the gospel at Corinth, Acts 18:1, etc.

Came not with excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. 2Cor 10:10) and it is certain he never made them an object of intense study and solicitude. Comp. 1Cor 2:4,13.

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 1Cor 1:6, 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.

(a) "came not" 1Cor 2:4,13

For I determined. I made a resolution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was my deliberate purpose. It is to be recollected that Paul made this resolution, knowing the peculiar fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and con- tempt. Yet he formed and adhered to this resolution, though it might expose him to contempt, and though they might reject and despise his message.

Not to know. The word know here ειδεναι is used probably in the sense of attend to, be engaged in, or regard. I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws; but to attend to this only--making known the cross of Christ. The word ειδω (to know) is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object on which he there sought that knowledge should be diffused. Doddridge renders it, "appear to know."

Any thing among you. Anything while I was with you; or, anything that may exist among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is, probably, the correct interpretation.

Save Jesus Christ. Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you.

And him crucified. Or, "even (και) him that was crucified." He resolved not only to make the Messiah the grand object of his knowledge and attention there, but EVEN a crucified Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was in fact the Messiah. 1Cor 1:23. We may remark here,

(1.) that this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of men; it is not to be a good farmer or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician; but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.

(2.) He is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the gay may deride it, yet this is to be the grand object of interest to him; and at no time, and in no society, is he to be ashamed of it.

(3.) It matters not what are the amusements of society around him; what fields of science, of gain, or ambition, are open before him; the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art and of taste, it is that he may more successfully show to those who cultivate them the superior beauty and excellency of the cross. If he studies the plans and the employments of men, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. (4.) The preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the Divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. "Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.

(*) "know" "make known" (b) "save Jesus Christ" Gal 6:14

And I was with you. Paul continued there at least a year and six months, Acts 18:2

In weakness. In conscious feebleness; diffident of my own powers, and not trusting to my own strength.

And in fear, and in much trembling. Paul was sensible that he had many enemies to encounter, Acts 18:6; and he was sensible of his own natural disadvantages as a public speaker, 2Cor 10:10. He knew, too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city," Acts 18:9,10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him. And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labours, that God sends down his Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength.

And my speech. The word speech here--if it is to be distinguished from preaching--refers, perhaps, to his more private reasonings; his preaching, to his public discourses.

Not with enticing words. Not with persuasive reasonings πειθοιςλογοις of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm, and which the Greeks so much esteemed.

But in demonstration. In the showing, αποδειξει or in the testimony or evidence which the spirit produced. The meaning is, that the spirit furnished the evidence of the Divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished, was, undoubtedly, the miracles which were wrought, the gift of tongues, and the remarkable conversions which attended the gospel. The word Spirit here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the Divine origin and nature of the gospel. This had been by the gift of tongues, 1Cor 2:5-7, comp. 1Cor 14, and by the effects of his agency in renewing and sanctifying the heart.

And of power. That is, of the power of God, 1Cor 1:5; the Divine power and efficacy which attended the preaching of the gospel there. Comp. 1Thes 1:5. The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen,

(1.) in the conversion of sinners to God, of all classes, ages, and conditions, when all human means of reforming them was vain.

(2.) In its giving them peace, joy, and happiness; and in its transforming their lives.

(3.) In making them different men--in making the drunkard, sober; the thief, honest; the licentious, pure; the profane, reverent; the indolent, industrious; the harsh and unkind, gentle and kind; and the wretched, happy.

(4.) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere. And in regard to this evidence to which the apostle appeals, we may observe,

(1,) that [it] is a kind of evidence which any one may examine, and which no one can deny. It does not need laboured, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.

(2.) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is nowhere more manifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.

(3.) The gospel has thus evinced from age to age that it is from God. Every converted sinner furnishes such a demonstration, and every instance where it produces peace, hope, joy, shows that it is from heaven.

(1) "enticing words" "persuasible" (a) "man's wisdom" 2Pet 1:16 (b) "demonstration" 1Thes 1:5

That your faith. That is, that your belief of the Divine origin of the Christian religion.

Should not stand. Greek, "should not be;" that is, should not rest upon this, or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest on human wisdom.

In the power of God. In the evidence of Divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible, that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul, and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. Man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels; although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was, and that all this has been accomplished by the religion of the cross. The blind man that was made to see by the Saviour, (Jn 9) might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists; but of one thing he certainly could not doubt, that whereas he was blind, he then saw, Jn 9:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts, and no power to meet the objections and cavils of those who might choose to embarrass him. So men may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs--just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.

(2) "stand" "be"

Howbeit. But, δε. This commences the second head or argument in this chapter, in which Paul shows that if human wisdom is wanting in his preaching, it is not devoid of true, and solid, and even Divine wisdom.--Bloomfield.

We speak wisdom. We do not admit that we utter foolishness. We have spoken of the foolishness of preaching, 1Cor 1:21; and of the estimate in which it was held by the world, 1Cor 1:22-28; and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. We have been uttering that which is truly wise, but which is seen and understood to be such only by those who are had explained and defended--the plan of salvation by the cross of Christ.

Among them that are perfect. εντοιςτελειοις. This word "perfect" is here evidently applied to Christians, as it is in Php 3:15: "Let us, therefore, as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry; but that they were qualified to understand the gospel, in contradistinction from the gross, the sensual, and the carnally-minded, who rejected it as foolishness. There is, perhaps, here an allusion to the heathen mysteries, where those who had been fully initiated were said to be perfect--fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of the Christian religion will be qualified to see its beauty and its wisdom. The gross and sensual do not see it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency.

Not the wisdom of this world. Not that which this world has originated or loved.

Nor of the princes of this world. Perhaps intending chiefly here the rulers of the Jews. See 1Cor 2:8. They neither devised it, nor loved it, nor saw its wisdom, 1Cor 2:8. That come to nought. That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendour, come to nothing in the grave. Comp. Isa 14. All the plans of human wisdom shall fail; and this which is originated by God only shall stand.

(*) "Howbeit" "However" (c) "among them" Php 3:15 (*) "that" "who" (a) "nought" Ps 33:10

But we speak. We who have preached the gospel.

The wisdom of God. We teach or proclaim the wise plan of God for the salvation of men; we make known the Divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of men.

In a mystery, even the hidden wisdom. ενμυστηριωτηναποκεκρυμμενην. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made-- "We proclaim the Divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible; but he refers to the fact that this wisdom had been hidden in a mystery from men until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the Divine wisdom which had been concealed from the minds of men. The word mystery with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures. Mt 13:11. Comp. Campbell on the gospels, Diss. ix. part i. The word properly denotes that which is concealed or hidden; that which has not yet been known; and is applied to those truths which, until the revelation of Jesus Christ, were concealed from men, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which and unknown to the world. The word stand opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word mystery, however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult; to that which is enigmatical and obscure, 1Cor 14:2, 1Timm 3:16. It is applied also to the secret designs and purposes of God, Rev 10.7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere, Rom 11:25, 16:25, Eph 1:9, 3:9, 6:19. 19. Here it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible; but that, in fact, whatever was the cause, they were concealed from them. Paul says, 1Cor 2:8, that had they known his wisdom, they would not have crucified him--which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible, 1Cor 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of men by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of men utterly unknown.", Bloomfield.

Which God ordained. Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye for ever fixed. This passage proves that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things.

Unto our glory. In order that we might be honoured or glorified. This may refer either to the honour which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or, more probably, to that "eternal weight of glory" which remains for them in heaven, 2Cor 4:17. One design of that plan was to raise the redeemed to "glory, and honour, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it he was willing to give his own Son to die on a cross.

(+) "mystery" "Which is unknown" (b) "hidden wisdom" Eph 3:5,9

Which none of the princes. None of those rulers who were engaged in the crucifixion of the Messiah--referring both to the Jewish rulers and the Roman governor.

Knew. They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Acts 3:17, Peter says that it was through ignorance that the Jews had put him to death. Acts 3:17.

For had they known it. Had they fully understood his character, and seen the wisdom of his plan and his work, they would not have put him to death. Acts 3:17. Had they seen the hidden wisdom in that plan--had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long-expected: Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his Divine mission, Jn 5:36 Jn 10:25; but they closed their eyes on those works, and were unwilling to be convinced. God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God, and saved.

They would not have crucified. It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such. He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes.

The Lord of glory. This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. Grotius supposes that the expression is taken from that of "the King of glory," in Ps 24:7-9: "Lift up your heads, O ye gates; Be ye Lift up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? JEHOVAH, strong and mighty; JEHOVAH, mighty in battle. Lift up your heads, O ye gates; Lift them up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? JEHOVAH of hosts, he is the King of glory."

God is called "the God of glory" in Acts 7:2. The fact that this appellation is given to JEHOVAH in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles; and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honour and majesty which he had with the Father before the world was, Jn 17:1-5.

(++) "princes" "rulers" (c) "for had they known it" Lk 23:34

But, as it is written. This passage is quoted from Isa 44:4. It is not quoted literally; but the sense only is given. The words are found in the apocryphal books of Elijah; and Origen and Jerome supposed that Paul quoted from those books. But it is evident that Paul had in his eye the passage in Isaiah; and intended to apply it to his present purpose. These words are often applied by commentators and others to the future life, and are supposed by them to be descriptive of the state of the blessed there. But against the supposition that they refer directly to the future state, there are insuperable objections.

(1.) The first is, that the passage in Isaiah has no such reference. In that place it is designed clearly to describe the blessedness of those who were admitted to the Divine favour; who had communion with God; and to whom God manifested himself as their Friend. That blessedness is said to be superior to all that men elsewhere enjoy; to be such as could be found nowhere else but in God. See Isa 44:1,4,6,8. It is used there, as Paul uses it, to denote the happiness which results from the communication of the Divine favour to the soul.

(2.) The object of the apostle is not to describe the future state of the redeemed. It is to prove that those who are Christians have true wisdom, 1Cor 2:6,7; or that they have views of truth, and of the excellence of the plan of salvation, which the world has not, and which those who crucified the Lord Jesus did not possess. The thing which he is describing here is not merely the happiness of Christians, but their views of the wisdom of the plan of salvation. They have views of that which the eyes of other men have not seen; a view of wisdom, and fitness, and beauty, which can be found in no other plan. It is true that this view is attended with a high degree of comfort; but the comfort is not the immediate thing in the eye of the apostle.

(3.) The declaration in 1Cor 2:10 is conclusive proof that Paul does not refer to the happiness of heaven. He there says that God has revealed these things to Christians by his Spirit. But if already revealed, assuredly it does not refer to that which is yet to come. But although this does not refer directly to heaven, there may be an application of the passage to a future state in an indirect manner, which is not improper. If there are such manifestations of wisdom in the plan here; if Christians see so much of its beauty here on earth; and if their views so far surpass all that the world sees and enjoys, how much greater and purer will be the manifestations of wisdom and goodness in the world of glory.

Eye hath not seen. This is the same as saying, that no one had ever fully perceived and understood the value and beauty of those things which God had prepared for his people. All the world had been strangers to this, until God made a revelation to his people by his Spirit. The blessedness which the apostle referred to had been unknown alike to the Jews and the Gentiles.

Nor ear heard. We learn the existence and quality of objects by the external senses; and those senses are used to denote any acquisition of knowledge. To say that the eye had not seen, nor the ear heard, was, therefore, the same as saying that it was not known at all. All men had been ignorant of it.

Neither have entered into the heart of man. No man has conceived it; or understood it. It is new; and is above all that man has seen, and felt, and known.

The things which God hath prepared. The things which God "has held in reserve," Bloomfield; that is, what God has appointed in the gospel for his people. The thing to which the apostle here refers particularly, is the wisdom which was revealed in the gospel; but he also intends, doubtless, to include all the provisions of mercy and happiness which the gospel makes known to the people of God. Those things relate to the pardon of sin; to the atonement, and to justification by faith; to the peace and joy which religion imparts; to the complete and final redemption from sin and death which the gospel is fitted to produce, and which it will ultimately effect. In all these respects, the blessings which the gospel confers surpass the full comprehension of men, and are infinitely beyond all that man could know or experience without the religion of Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shall bestow in heaven!

(a) "Eye" Isa 44:4

But God hath revealed them. That is, those elevated views and enjoyments to which men everywhere else had been strangers, and which have been under all other forms of religion unknown, have been communicated to us by the revelation of God. This verse commences the third part of this chapter, in which the apostle shows how these truths, so full of wisdom, had been communicated to Christians. It had not been by any native endowments of theirs; not by any strength of faculties or powers, but solely by revelation from God.

Unto us. That is, first to the apostles; secondly, to all Christians--to the church and the world through their inspired instructors; and, thirdly, to all Christians, by the illuminating agency of the Spirit on their hearts. The connexion shows that he did not mean to confine this declaration to the apostles merely, for his design was to show that all Christians had this knowledge of the true wisdom. It was true that this was revealed in an eminent manner to the apostles, and through their inspired preaching and writings; but it is also true, that the same truths are communicated by the agency of the same Spirit to all Christians, Jn 16:12-14. No truth is now communicated to Christians which was not revealed to and by the inspired writers; but the same truths are imparted by means of their writings, and by the illumination of the Spirit, to all the true friends of God.

By his Spirit. By the Holy Spirit, that was promised by the Saviour, Jn 14:26, 15:26,27, 16:7-14. This proves,

(1.) that men by nature are not able to discover the deep things of God--the truths which are needful to salvation,

(2.) That the apostles were inspired by the Holy Ghost; and if so, then the Scriptures are inspired.

(3.) That all Christians are the subjects of the teaching of the Holy Spirit; that these truths are made known to them by his illumination; and that but for this, they would remain in the same darkness as other men.

For the Spirit. The Holy Spirit, or the Spirit of God. 1Cor 2:11.

Searcheth. This word does not fully express the force of the original, ερευνα. It means to search accurately, diligently, so as fully to understand; such profound research as to have thorough knowledge. So David uses the Hebrew word in Ps 139:1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in 1Pet 1:11. Comp. Jn 7:52; Rom 8:27, Rev 2:23, where it is used to denote that profound and accurate search by which the desires and feelings of the heart are known--implying the most profound knowledge of which we can have any conception. See Prov 20:27. Here it means, that the Holy Spirit has an intimate knowledge of all things. It is not to be supposed that he searches or inquires as men do who are ignorant: but that he has an intimate and profound knowledge, such as is usually the result of a close and accurate search. The result is what the apostle means to state--the accurate, profound, and thorough knowledge, such as usually attends research. He does not state the mode in which it is obtained; but the fact. And he uses a word more emphatic than simple knowledge, because he designs to indicate that his knowledge is profound, entire, and thorough.

All things. All subjects; all laws; all events; all beings.

The deep things of God. He has a thorough knowledge of the hidden counsels or purposes of God; of all his plans and purposes. He sees all his designs. He sees all his counsels; all his purposes in regard to the government of the universe, and the scheme of salvation. He knows all whom God designs to save; he sees all that they need; and he sees how the plan of God is fitted to their salvation. This passage proves,

(1.) that the Spirit is, in some respects, distinct from the Father, or from him who is here called God. Else how could he be said to search all things, even the deep purposes of God? To search implies action, thought, personality. An attribute of God cannot be said to search. How could it be said of the justice, the goodness, the power, or the wisdom of God, that it searches, or acts? To search, is the action of an intelligent agent, and cannot be performed by an attribute.

(2.) The Spirit is omniscient. He searches or clearly understands "all things"--the very definition of omniscience. He understands all the profound plans and counsels of God. And how can there be a higher demonstration of omniscience than to know God? But if omniscient, the Holy Spirit is Divine--for this is one of the incommunicable attributes of God, 1Chr 28:9, Ps 139:1, Jer 17:10;

(3.) He is not a distinct being from God. There is a union between him and God, such as may be compared to the union between a man and his soul, 1Cor 2:11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God, De 6:4. This passage is, therefore, a very important and a decisive one, in regard to the personality and divinity of the Holy Spirit.

(b) "but God" Jn 16:13 (c) "deep things of God" Rom 11:33

For what man, etc. The design of this is to illustrate what he had just said by a reference to the way in which man acquires a knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God; and this is done by the very striking thought that no man can know his own mind, his own plans and intentions, but himself--his own spirit. The essential idea is, that no man can know another; that his thoughts and designs can only be known by himself, or by his own spirit; and that unless he chooses to reveal them to others, they cannot ascertain them. So of God. No man can penetrate his designs; and, unless he chooses to make them known by his Spirit, they must for ever remain inscrutable to human view.

The things of a man. The "deep things"--the hidden counsels, thoughts, plans, intentions.

Save the spirit of man, etc. Except his own mind; i.e., himself. No other man can fully know them. By the spirit of man here, Paul designs to denote the human soul--or the intellect of man. It is not to be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God. The illustration is to be taken in regard to the point immediately before him; which is, that no one could know and communicate the deep thoughts and plans of God except his Spirit; just as no one could penetrate into the intentions of a man, and fully know them, but himself. The passage proves, therefore, that there is a knowledge which the Spirit has of God, which no man, no angel can obtain; just as every man's spirit has a knowledge of his own plans which no other man can obtain; that the Spirit of God can communicate his plans and deep designs, just as a man can communicate his own intentions; and, consequently, that while there is a distinction of some kind between the Spirit of God and God, as there is a distinction which makes it proper to say that a man has an intelligent soul, yet there is such a profound and intimate knowledge of God by the Spirit, that he must be equal with him; and such an intimate union, that he can be called" the Spirit of God," and be one with God, as the human soul can be called "the spirit of the man," and be one with him. In all respects we are not to suppose that there is a similarity. In these points there is. It may be added, that the union, the oneness of the Spirit of God with God, is no more absurd or inexplicable than the union of the spirit of man with the man; or the oneness of the complex person made up of body and soul, which we call man. When men have explained all the difficulties about themselves, in regard to their own bodies and spirits, it will be time to advance objections against the doctrines here stated in regard to God.

Even so. To the same extent; in like manner.

The things of God. His deep purposes and plans.

Knoweth no man. Man cannot search into them, any more than one man can search the intentions of another.

(a) "man" Prov 14:10 (b) "so the things" Rom 11:33,34

Now we have received. We who are Christians; and especially we the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the Spirit which is of God.

Not the spirit of the world. Not the wisdom and knowledge which this world can give; not the learning and philosophy which were so much valued in Greece. The views of truth which we have, are not such as this world gives, but are such as are communicated by the Spirit of God.

But the Spirit which is of God. We are under the teachings and influence of the Holy Spirit.

That we might know. That we might fully understand and appreciate. The Spirit is given to us, in order that we might fully understand the favours which God has conferred on us in the gospel. It was not only necessary that God should grant the blessings of redemption by the gift of his Son; but, such was the hardness and blindness of the human heart, it was needful that he should grant his Holy Spirit also, that men might be brought fully to see and appreciate the value of those favours. For men do not see them by nature; neither does any one see them who is not enlightened by the Holy Spirit of God.

The things that are freely given us. That are conferred on us as a matter of grace or favour. He here refers to the blessings of redemption; the pardon of sin, justification, sanctification, the Divine favour and protection, and the hope of eternal life. These things we know; they are not matters of conjecture, but are surely and certainly confirmed to us by the Holy Spirit. It is possible for all Christians to know and be fully assured of the truth of those things, and of their interest in them.

(c) "the spirit" Rom 8:15 (d) "we might know" 1Jn 5:20 (*) "of God" "By God"

Which things also we speak. Which great, and glorious, and certain truths, we, the apostles, preach and explain.

Not in the words which man's wisdom teacheth. Not such as human philosophy or eloquence would dictate. They do not have their origin in the devices of human wisdom, and they are not expressed in such words -of dazzling and attractive rhetoric as would be employed by those who pride themselves on the wisdom of this world.

But which the Holy Ghost teacheth. That is, in the words which the Holy Ghost imparts to us. Locke understands this as referring to the fact, that the apostles used "the language and expressions "which the Holy Ghost had taught in the revelations of the Scriptures. But this is evidently giving a narrow view of the subject. The apostle is speaking of the whole course of instruction by which the deep things of God were made known to the Christian church; and all this was not made known in the very words which were already contained in the Old Testament. He evidently refers to the fact that the apostles were themselves under the direction of the Holy Spirit, in the words and doctrines which they imparted; and this passage is a full proof that they laid claim to Divine inspiration. It is further observable that he says that this was done in such "words" as the Holy Ghost taught--referring not to the doctrines or subjects merely, but to the manner of expressing them. It is evident here that he lays claim to an inspiration in regard to the words which he used, or to the manner of his stating the doctrines of revelation. Words are the signs of thoughts; and if God designed that his truth should be accurately expressed in human language, there must have been a supervision over the words used, that such should be employed, and such only, as should accurately express the sense which he intended to convey.

Comparing spiritual things with spiritual. πνευματικοιςπνευματικα συγκρινοντες. This expression has been very variously interpreted; and is very difficult of explanation. Le Clerc renders it, "Speaking spiritual things to spiritual men." Most of the Fathers rendered it, "Comparing the things which were written by the Spirit of the Old Testament, with what is now revealed to us by the same Spirit, and confirming our doctrine by them." Calvin renders the word "comparing," by fitting, or adapting, (aptare,) and says that it means, that "he adapted spiritual things to spiritual men, while he accommodated words to the thing; that is, he tempered that celestial wisdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit. Thus, he says, he reproves the vanity of those who attempted to secure human applause by a turgid and subtle mode of argument. Grotius accords with the Fathers, and renders it, "Explaining those things which the prophets spake by the Spirit of God, by those things which Christ has made known to us by his Spirit." Macknight renders it, "Explaining spiritual things in words taught by the Spirit." So Doddridge. The word rendered "comparing," συγκρινοντες, means, properly, to collect, join, mingle, unite together; then to separate or distinguish parts of things, and unite them into one; then to judge of the qualities of objects by carefully separating or distinguishing; then to compare for the purpose of judging, etc. As it means to compare one thing with another for the purpose of explaining its nature, it comes to signify, to interpret, to explain; and in this sense it is often used by the LXX. as a translation of --Phathar---to open, unfold, explain, (see Gen 40:8,16,22, 41:12,15;) also of to explain, (Nu 15:34;) and of the Chaldee, , (Dan 5:15,17.) See also Dan 2:4-7,9,16,24,26,30,36,45 Dan 4:3,4,6,16,17, 5:7,8,13,16,18,20, 7:16; in all which places the noun, συγκρισις is used in the same sense. In this sense the word is, doubtless, used here, and is to be interpreted in the sense of explaining, unfolding. There is no reason, either in the word here used, or in the argument of the apostle, why the sense of comparing should be retained.

Spiritual things. (πνευματικα.) Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things spiritual in opposition to fleshly; or intellectual in opposition to things pertaining to matter; but spiritual as the things referred to were such as were wrought, and revealed by the Holy Spirit--his doctrines on the subject of religion under the new dispensation, and his influence on the heart.

With spiritual. (πνευματικοις.) This is an adjective; and may be either masculine or neuter. It is evident that some noun is understood. That may be either,

(1.) ανθρωποις men--and then it will mean, "to spiritual men"--that is, to men who are enlightened or taught by the Spirit--and thus many commentators understand it; or,

(2,) it may be λογοις, words; and then it may mean, either that the "spiritual things" were explained by "words" and illustrations drawn from the writings of the Old Testament, inspired by the Spirit--as most of the Fathers and many moderns understand it; or that the "things spiritual" were explained by words which the Holy Spirit then communicated, and which were adapted to the subject--simple, pure, elevated; not gross, not turgid, not distinguished for rhetoric, and not such as the Greeks sought, but such as became the Spirit of God communicating great, sublime, yet simple truths to men. It will then mean, "Explaining doctrines that pertain to the Spirit's teaching and influence in words that are taught by the same Spirit, and that are fitted to convey in the most intelligent able manner those doctrines to men." Here the idea of the Holy Spirit's present agency is kept up throughout; the idea that he communicates the doctrine, and the mode of stating it to man. The supposition that λογοις (words) is the word understood here, is favoured by the fact that it occurs in the previous part of this verse. And if this be the sense, it means that the words which were used by the apostles were pure, simple, unostentatious, and undistinguished, by display--such as became doctrines taught by the Holy Spirit, when communicated in words suggested by the same Spirit.

(e) "not in the words" 1Cor 1:17

But the natural man. (ψυχικοςδεανθρωπος.) The word natural here stands opposed evidently to spiritual. It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God. It refers to unregenerate men; but it has also not merely the idea of their being unregenerate, but that of their being influenced by the animal passions or desires. 1Cor 15:44. The word sensual would correctly express the idea. The word is used by the Greek writers to denote that which man has in common with the brutes; to denote that they are under the influence of the senses, or the mere animal nature, in opposition to reason and conscience. Bretschneider. See 1Thes 5:23. Here it denotes that they are under the influence of the senses, or the animal nature, in opposition to being influenced by the Spirit of God. Macknight and Doddridge render it, "the animal man." Whitby understands by it the man who rejects revelation, the man who is under the influence of carnal wisdom. The word occurs but six times in the New Testament: 1Cor 15:44 twice, 1Cor 15:46, Jas 3:15 Jude 1:19. In 1Cor 15:44,46, it is rendered "natural," and is applied to the body as it exists before death, in contradistinction from that which shall exist after the resurrection-- called a spiritual body. In James 3:15, it is applied to wisdom: "This wisdom is earthly, surreal, devilish." In Jude 1:19, it is applied to sensual persons, or those who are governed by the senses, in opposition to those who are influenced by the Spirit: "These be they who separate themselves, sensual, having not the Spirit." The word here evidently denotes those who are under the influence of the senses; who are governed by the passions and the animal appetites, and natural desires; and who are uninfluenced by the Spirit of God. And it may be observed that this was the case with the great mass of the heathen world, even including the philosophers.

Receiveth not. ουδεχεται. Does not embrace or comprehend them. That is, he rejects them as folly; he does not perceive their beauty or their wisdom; he despises them. He loves other things better. A man of intemperance does not receive or love the arguments for temperance; a man of licentiousness, the arguments for chastity; a liar, the arguments for truth. So a sensual or worldly man does not receive or love the arguments for religion.

The things of the Spirit of God. The doctrines which are inspired by the Holy Spirit, and the things which pertain to his influence on the heart and life. The things of the Spirit of God here denote all the things which the Holy Spirit produces.

Neither can he know them. Neither can he understand or comprehend them. Perhaps, also, the word know here implies also the idea of loving, or approving of them, as it often does in the Scripture. Thus, to know the Lord often means to love him, to have a full, practical acquaintance with him. When the apostle says that the animal or sensual man cannot know those things, he may have reference to one of two things. Either,

(1.) that those doctrines were not discoverable by human wisdom, or by any skill which the natural man may have, but were to be learned only by revelation. This is the main drift of his argument, and this sense is given by Locke and Whitby. Or,

(2.) he may mean that the sensual, the unrenewed man cannot perceive their beauty and their force, even after they are revealed to man, unless the mind is enlightened and inclined by the Spirit of God. This is probably the sense of the passage. This is the simple affirmation of a fact, that while the man remains sensual and carnal, he cannot perceive the beauty of those doctrines. And this is a simple and well-known fact. It is a truth--universal and lamentable-that the sensual man, the worldly man, the proud, haughty, and self-confident man; the man under the influence of his animal appetites--licentious, false, ambitious, and vain--does not perceive any beauty in Christianity. So the intemperate man perceives no beauty in the arguments for temperance; the adulterer, no beauty in the arguments for chastity; the liar, no beauty in the arguments for truth. It is a simple fact, that while he is intemperate, or licentious, or false, he can perceive no beauty in these doctrines. But this does not prove that he has no natural faculties for perceiving the force and beauty of these arguments; or that he might not apply his mind to their investigation, and be brought to embrace them; or that he might not abandon the love of intoxicating drinks, and sensuality, and falsehood, and be a man of temperance, purity, and truth. He has all the natural faculties which are requisite in the case; and all the inability is his strong love of intoxicating drinks, or impurity, or falsehood. So of the sensual sinner. While he thus remains in love with sin, he cannot perceive the beauty of the plan of salvation, or the excellency of the doctrines of religion. He needs just the love of these things, and the hatred of sin. He needs to cherish the influences of the Spirit; to receive what he has taught, and not to reject it through the love of sin; he needs to yield himself to their influences, and then their beauty will be seen. The passage here proves that, while a man is thus sensual, the things of the Spirit will appear to him to be folly; it proves nothing about his ability, or his natural faculty, to see the excellency of these things, and to turn from his sin. It is the affirmation of a simple fact everywhere discernible, that the natural man does not perceive the beauty of these things; that while he remains in that state he cannot; and that if he is ever brought to perceive their beauty, it will be by the influence of the Holy Spirit. Such is his love of sin, that he never will be brought to see their beauty except by the agency of the Holy Spirit. "For wickedness perverts the judgment, and makes men err with respect to practical principles; so that no one can be wise and judicious who is not good."--Aristotle, as quoted by Bloomfield.

They are spiritually discerned. That is, they are perceived by the aid of the Holy Spirit enlightening the mind and influencing the heart.

(*) "natural man" "Carnal" (a) "receiveth not" Mt 13:11, Rom 8:5,7 (+) "discerned" "discerneth"

But he that is spiritual. The man who is enlightened by the Holy Spirit, in contradistinction from him who is under the influence of the senses only.

Judge. Greek, Discerneth, (margin;) the same word as in the previous verse. It means, that the spiritual man has a discernment of those truths in regard to which the sensual man was blind and ignorant.

All things. Not absolutely all things; or not that he is omniscient; but that he has a view of those things to which the apostle had reference--that is, to the things which are revealed to man by the Holy Spirit.

Yet he himself is judged. Greek, as in the margin, "is discerned;" that is, his feelings, principles, views, hopes, fears, joys, cannot be fully understood and appreciated by any natural or sensual man. He does not comprehend the principles which actuate him; he does not enter into his joys; he does not sympathize with him in his feelings. This is a matter of simple truth and universal observation. The reason is added in the following verse--that as the Christian is influenced by the Lord, and as the natural man does not know him, so he cannot know him who is influenced by him that is, the Christian.

(b) "he that is spiritual" Prov 28:5 (1) "judgeth" "discerneth" (++) "all things" "searcheth out" (+) "discerned" "searched out"

For who hath known, etc. This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this: "No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ, who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.

The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his Spirit.

REMARKS

(1.) Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1Cor 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society, it would be proper, it would have been proper in Corinth. Let this thought rebuke those who, when they preach to a gay and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course, and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation should remember that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

(2.) The purpose of every minister should be like that of Paul, to preach Christ and him crucified only. 1Cor 2:2.

(3.) If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others, to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless, "Would I describe a preacher, such as Paul. Were he on earth, would hear, approve, and own, Paul should himself direct me. I would trace His master-strokest and draw from his design. I would express him simple, grave, sincere; In doctrine uncorrupt; in language plain: And plain in manner; decent, solemn, chaste, And natural in gesture; much impress'd Himself, as conscious of his awful charge; And anxious mainly that the flock he feeds May feel it too. Affectionate in look, And tender in address, as well becomes A messenger of grace to guilty men."--Cowper's Task, b. ii Our aim should be to commend our message to every man's conscience; and to do it with humility towards God, and deep solicitude; with boldness towards our fellow-men--respectfully towards them--but still resolved to tell the truth, 1Cor 2:3.

(4.) The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have wrought the change on his soul. His hopes, his joys, his peace, is sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings of his heart-- that if left to himself he would never have had them--so he has the fullest demonstration that they are to be traced to a Divine Source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion.a Can a child doubt whether it loves a parent; a husband whether he loves his wife; a friend, a friend; a man, his country? And can he doubt whether this emotion produces joy ? And can a man doubt whether he loves God. Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who should tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace, are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honourable, and evinces the highest qualities and principles of the human mind.

(5.) Christians are influenced by true wisdom, 1Cor 6. They are not fools, though they appear to be to their fellow-men. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who behaves that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die--to be judged--to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is gay and thoughtless over the grave and over hell equally foolish and mad? And if there be a God, a heaven, a Saviour, and a hell; if men are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world --while many are destitute of learning, science, and eloquence, they have a wisdom which shall survive when all other is vanished away.

(6.) All the wisdom of this world shall come to nought, 1Cor 2:6. What will be the value of political sagacity, when all governments shall come to an end but the Divine government? What the value of eloquence and graceful diction, when we stand at the judgment-seat of Christ? What the value of science in this world, when all shall be revealed with the clearness of noonday? How low will appear all human attainments in that world, when the light of eternal day shall be shed over all the works of God! How little can human science do to advance the eternal interests of man! And how shall all fade away in the future world of glory--just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

(7.) God has a purpose in regard to the salvation of men, 1Cor 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favours of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!

(8.) One great and prominent cause of sin is the fact that men are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1Cor 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When men blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are wilfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do." For such poor, blind, deluded mortals the Saviour prayed; and for such we should all pray. The man that curses God has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration --while his sin should be hated--and is a proper subject of prayer.

(9.) Men are often committing the most awful crimes when they are unconscious of it, 1Cor 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport!--But how will it be regarded in the day of judgment? A man may revile the Saviour!--But how will it appear when he dies? It is a solemn thing to trifle with God, and with his laws. A man is safer when he sports on a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he sports with religion and with God! In a world like this, men should be serious, and fear God. A single deed, like that of the crucifixion of Christ, may be remembered when all the circumstances of sport and mockery shall have passed away--remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

(10.) Christians have views of the beauties of religion, and have consolations arising from these views, which the world has not, 1Cor 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the men of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what men elsewhere have not enjoyed; and they are elevated to privileges which men elsewhere do not possess. On earth they partake of happiness which the world never can give; and in heaven they shall partake of the fairness of that joy--of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not be a Christian?

(11.) The Holy Ghost is, in some sense, distinct from the Father. This is implied in his action as an agent--in searching, knowing, etc., 1Cor 2:10,11. An attribute, a quality, does not search and know.

(12.) The Holy Spirit is Divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be Divine. No created being can have this intelligence, 1Cor 2:10,11.

(13.) Christians are actuated by a different spirit from the men of this world, 1Cor 2:12. They are influenced by a regard to God and his glory. The men of the world are under the influence of pride, avarice, sensuality, ambition, and vainglory.

(14.) The sinner does not perceive the beauty of the things of religion. To all this beauty he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the men of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the men of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.

(15.) The reason of this is, that men love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin--and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinner's conversion. There is nothing else; and,

(16.) We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by him alone that he sees the beauty of the religion which he loves; it is by his influence alone that he differs from his fellow-men. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish his influences! How careful should he be not to grieve him away!

(17.) There is a difference between Christians and other men. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the men of this world?

(a) "who hath" Isa 40:13, Jer 23:18 (1) "he may instruct him" "shall" (b) "the mind of Christ" Jn 17:8

Our apostle had, in the foregoing chapter, declared how Christ had sent him to preach the gospel in the plainness and simplicity of it, not with the wisdom of words, ver. 17, that is, not in a pompous and flourishing way and manner of preaching, mingling the simplicity of the gospel with human wisdom: accordingly in this verse he tells them, that when, pursuant to his commission, he came and preached to them at Corinth, he came not with excellency of speech; that is, he studied not to gratify their curiosity with rhetorical strains or philosophical niceties, to please their wanton wits, but solidly to inform their judgments with the great and necessary duties of the gospel, and to furnish them with the strongest arguments and motives for a good life.

This is preaching: but had he come with human wisdom, this would have detracted,

1. From the excellency of the gospel, which, like the sun, shines best with its own beams, scripture eloquence is most piercing and demonstrative, and convinceth a man by its own evidence; human wisdom charms the ear, but this strikes the conscience.

2. It would have detracted from the glory of God, which is more honoured by the plainness and simplicity of the gospel, than by the luxuriance of wit, or the most admired oratory in the world; all human wisdom must be denied when it comes in competition with, or stands in opposition to, the doctrine of the gospel.

Observe farther, The title given to the gospel, which he preached amongst them in so much plainness and simplicity; he styles it the testimony of God.

Where note, That the testimony of the apostles concerning Christ's death, resurrection, and ascension, is called the testimony of God, because God testified and bare witness to the truth of these doctrines by signs and wonders, and divers miracles and gifts of the Holy Ghost.

That is, "I determined not to discover to you, or display before you, the eloquence and wisdom of the Greeks, or to give you any other knowledge but that of a crucified Saviour, which, alas! is to them foolishness." Yet must not these words be understood absolutely, but comparatively; not as if the apostles did absolutely despise or contemn all other study and knowledge, much less vilify true philosophy, logic, or oratory; for all knowledge is useful to him that knows how to refer it to right ends, and God has made nothing knowable in vain; but that all other knowledge, without the knowledge of Jesus Christ, is insignificant and ineffectual.

Note here, 1. The subject-matter of St. Paul's study and preaching, it was Jesus Christ: not Jewish traditions, not the Gentiles' philosophy, but him in whom are hid all the treasures of knowledge.

Note, 2. The special relation in which our apostle chose to study and preach Jesus Christ: and that was as crucified; Christ above all other subjects, and Christ crucified above all other considerations, because Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness: human wisdom despised the sufferings of Jesus Christ, but the apostle made them the subject of hes study, and the scope of his study, and the scope if his preaching.

Learn hence, 1. That as all of Christ, so more especially his death in all the mysteries of it, ought to be the principal subject of a Christian's study and knowledge.

Learn, 2. That as there is no doctrine more excellent in itself, so none more necessary to be preached, than the doctrine of Jesus Christ, and him crucified.

Oh! let ministers then preach, and by preaching prepare their people to receive the knowledge of Jesus Christ, and him crucified. And let both ministers and people count all things but dross in comparison of that excellency which is in the knowledge of Christ Jesus our Lord.

Observe here, 1. How the apostle declares that his person was suitable to his preaching, both plain, neither pompous. 2Cor 10:10 He tells us, That his bodily presence was weak and mean, and his speech contemptible. Tradition tells us, that Paul (according as his name signifies) was a man of a very little stature, his voice small, and wanting that presence which some others had.

Observe, 2. Some pain that the apostle was in, fearing lest the infirmity of his flesh should render him as a minister despicible in the eyes of any, or the course of the gospel be hindered and obstructed by his bodily infirmities; for this was he with them in fear and much trembling. Nothing doth so much affect and afflict the ministers of Christ, as an apprehension and fear lest any thing in or from themselves should obstruct or hinder the success of the gospel which they teach. It is sad when our poverty or mean appearance, to despise our message, or from any natural imperfections found with us; but much sadder, when such moral blemishes are found with us, as to render us the occasion of our own contempt, and the cause of our ministry's unsuccessfulness.

Here our apostle goes on, declaring after what manner he did, and did not, preach the gospel of Christ to the Corinthians.

Note, 1. How he did not preach unto them: he tells us, that his preaching was not with enticing words of man's wisdom; that is, his preaching was not garnished with human eloquence, did not consist in rhetorical tropes, was not accompanied with the witty insinuations of artificial learning, which pleases the ear, but affects not the heart: therefore the apostles did not, like rhetoricians and orators, polish their discourses with an affected curiosity and exactness of language: but although they came in plainness, yet not in rudeness of speech; our apostle's preaching at Corinth was great and serious, pious and ardent, plain and profitable. With what brevity, without darkness; with what gravity, without affectation; with what natural eloquence, without meretricious ornament, were St. Paul's discourses! A minister's words ought not to be instantia, but inflammantia; not high-swelling, but heart-in-flaming words.

Note, 2. How the apostle did preach unto the Corinthians; namely, in the demonstration of the Spirit, and of power; that is, the doctrine he preached was accompanied with, and confirmed by, the miraculous gifts of the Holy Ghost, to convince them that Jesus was risen from the dead, and was made Lord of all, whom therefore they ought to believe and obey; he did not go about to bewitch men with eloquence, nor to entangle their minds by subtle reasonings, but he offered to men a sensible proof and demonstration of the truth of what he delivered, in those strange and miraculous operations to which he was enabled by the Holy Ghost.

This demonstration of the Spirit accompanying the preaching of the word, we are not now to expect; but the ministry of the word is still attended with a divine power of the Spirit, enlightening the understanding, and persuading the conscience; which may be called a demonstration of the Spirit, because the evidence of truth is no longer disputed or contradicted, but the ministry of the word is still attended with a divine power of the Spirit, enlightening the understanding, and persuading the conscience; which may be called a demonstration of the Spirit, because the evidence of truth is no longer desputed or contradicted, but the understanding assents to the word as true, and the will embraces it as good.

Note, 3. The reason assigned by the apostle why he preached the gospel in and after this plain and in artificial manner, namely, That their faith should not stand in the wisdom of men, but in the power of God; that is, that your faith or belief of the gospel should not seem to be obtained by human wisdom and eloquence, but be ascribed to a divine power, influencing such weak means as my plain preaching was amongst you; it is the praise of omnipotency to work by improbabilities: God delights to do great things by weak and unlikely means, knowing that the weakness of the instrument redounds to the greater honour of himself, the principal agent.

Human faith is an assent to any thing credible, as credible upon the infallible testimony of God, and is grounded on, and resolved into, the evidence of divine revelation. Upon this foot stood the Corinthians' faith, not in the wisdom of men, but in the power of God.

Our apostle here proceeds in discoursing to the Corinthins of the excellency of his ministry amongst them, to obviate the contempt which some might cast upon it for want of human eloquence, sublimity of learning, and accurateness of speech; as if the apostle had said, "Though the wise men of the world account me a fool, and my preaching foolishness, yet I speak the highest wisdom among them that are perfect, or fully instructed in the principles of the Christian faith." Although the discourses of the ablest ministers of the gospel seem jujune and dry to carnal hearts, yet they have an excellency of wisdom and depth of judgment in them, which spiritual and judicious Christians do own and acknowledge.

Here observe, 1. The title which the apostle gives to the gospel of Christ, which he preached: he styles it the wisdom of God, the wisdom of God in a mystery, the hidden wisdom which God ordained before the world was;--the wisdom of God, because it makes men truly wise, wise to salvation, directing us to use the best means in order to the best and highest end; and the hidden mysterious wisdom of God, because it lay hid in the secret counsels of God from all eternity, and afterwards lay hid under the Jewish types, but is now revealed by the ministry of Christ and his holy apostles; revealed in due time to our glory, that is, to be the means of our happiness and glory. The gracious purpose and design of God in the recovery of a lost world to happiness and glory, by the death and sufferings of his dear and only Son, was so mysterious and surprising, that it could never have entered the thoughts of men or angels, had not God himself discovered it by the revelation of the gospel.

Observe, 2. The comparison which the apostle makes betwixt the wisdom of the gospel and the wisdom of this world: The wisdom of this world, and of the princes of this world, comes to nought.

By the wisdom of the world, understand the wisdom of the heathen Gentile world, the learning of their admired philosphers, all which comes to nought: that is, it is of no signficancy at all in order to the best and highest end, the salvation of the soul.

Christianity or the knowledge of the gospel, is the best knowledge of the truest and highest wisdom; 'tis the best knowledge, because it contains the knowledge of God and our duty, which is the most excellent, the most useful knowledge; and it is the truest wisdom, because it is to be wise for ourselves, and to be wise as to our chief interest; it propounds to us the noblest end, to wit, the glory of God, and our soul's salvation; and it directs us to use the best, the surest, and wisest means, for the certain obtaining of that end.

That is, which divine neither Caiphas, nor Herod, nor Pontius Pilate, nor any of the Jewish or Gentile rulers, did understand.

Where note, The apostle calls the learned rabbis, the admired philosophers among the heathen, the celebrated doctors among the Jews, princes: but presently adds a diminutive term, which darkens all their glory: he styles them the princes of this world, utterly unacquainted with the wisdom of the other world.

Observe farther, What a clear and full proof the apostle gives of their ignorance of this divine wisdom which the gospel reveals: had they known it, that is, practically known it, so as to believe it, to be influenced and persuaded by it, they would not have crucified the Lord of glory.

Note here, 1. A royal title given to Christ, The Lord of glory.

There belongs to him, (1.) An essential glory as God, which is unspeakable, yea, inconceivable, He thought it no robbery to be equal with God, that is, to have a peerage or equality with his Father in glory.

(2.) A mediatorial glory as head of the church, which consists in that fullness of grace which is inherent in him, and in that dignity and authority which is put upon him.

(3.) A passive glory, (as some divines call it,) of a glory which shall to all eternity be given to him by his redeemed ones, by saints and angels, upon the account of his mediatorial work: Worthy is the Lamb to receive glory, and honour, and worship, Rev 5:12 for he hath redeemed us, &c.

Note, 2. The indignity offered to this glorious person: They crucified him, they nailed him to an ignominious cross, and put him to death, as the vilest criminal, as the greatest malefactor.

Note, 3. The cause of this indignity, and that was, ignorance; had they known, they would not have crucified, that is, had the princes of this world known, either who Christ was, or the work which he came about, they would not have crucified him, but adored him.

But was their ignorance of Christ a sufficient excuse for crucifying him. In no wise, because it was not an invincible, but a willful ignorance: they had sufficient means of instruction, by which they might have come to the knowledge of him, and of their duty to him; but they closed their eyes, and would not see.

These words, Eye hath not seen, &c. do not immediately respect the happiness of heaven and a future state, though very often they are so applied; but they are primarily spoken of the gospel state, and of the blessings to be enjoyed by them that love God here: from whence a good argument may be drawn to prove the inconceivable happiness of the saints hereafter. Though they have felt and tasted joys unspeakable and full of glory, in the actings of their faith and love upon God at present; yet all that they have seen and heard, all that they have tasted and felt, in the way to heaven, falls infinitely short of the perfection and blessedness of that place and state.

Lord! how will thy immediate presence, when we come into it, be a great surprise to those of us that have now the greatest acquaintance with it!

Observe farther, The care and kindness of God towards his servants, in revealing to them by his Spirit those great and good things prepared for them, which surpass man's understanding: though "eye hath not seen, nor ear heard, nor heart conceived, the things which God hath prepared for them that love him, yet God hath revealed them to us by his Spirit."

There is a two-fold revelation of the happiness of a future state: Revelatio fidei, et revelatio visionis, a revelation of faith, and a revelation by vision and sight; the former, believers have by the help of the Holy Spirit in this life, as viatores; the latter they shall ere long enjoy in heaven, as comprehensores, where they shall see as they are seen, and know as they are known.

Observe lastly, That the Holy Spirit, which thus revealeth hidden counsels to man, and searcheth the deep things of God, is omniscient, and really God.

Mark, 1. He searcheth deep things; he is not only acquainted with and privy to the surface and outside of things, but searcheth things to the bottom.

And, 2. He searcheth not only the deep things of man, as of kings and princes, whose hearts are a great deep, but the deep things of God: therefore the Spirit is God; for as the apostle argues, ver 11. No man knoweth the things of a man, save the spirit of man that is in him; even so, the things of God knoweth no man, but the Spirit of God, or he that is with God, in God, yea, God himself, as intimately with him as the soul is in the body. If the spirit that is in man were not man, it could never know the deep things of man, and if the Spirit of God were not God, he could never search and know the deep things of God.

Observe here, 1. The apostle declares what spirit they had not received, namely, the spirit they had not received, namely, the spirit of the world: We have not received the spirit of the world: that is, the spirit which suggests worldly wisdom, and savours only of worldly things: which acts and influences only worldly men. In the whole generation of worldly men there is the same worldly spirit, and this spirit of the world is an earthly spirit, it is a low, a little, and a narrow spirit: earthly things which are present and visible, such a soul gapes after, and grasps hard; but future and invisible things, which are far off and out of sight, are neither believed nor sought after.

Observe, 2. The apostle declares what spirit they had received, namely, the spirit which is of God, and of what use that Holy Spirit is unto them: it teaches them to know the things which are freely given them of God: that is, the Holy Spirit showeth us both what God is, and what the things of God are; we are enlightened with the knowledge of that grace and goodness of God which is discovered to us in the gospel, we know both divine mysteries and divine mercies, both what God hath done for us, and what he hath wrought in us, which are the things that are freely given us of God.

Observe, 3. The apostle declares how he preached these spiritual things after a spiritual manner, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth: that is, not in the words and after the manner now counted by the Gentile philosophers to be learned and wise, but in the very words, and after the very manner, which the Spirit of God teacheth us.

Where learn, That the holy apostles spake and wrote by the immediate inspiration of the Holy Ghost, as well as the prophets of old time, and delivered nothing as from God but what God revealed to them by his Holy Spirit: and accordingly some interpret those words, comparing spiritual things with spiritual, that is, say they, comparing the things which were written by the Spirit in and under the Old Testament, with what is now revealed to us under the New.

Observe here, 1. The subject spoken of the natural man; not sarkhikhos, the sensual, but psnkhikhos, the animal man, who acts only by the principles of human reason and worldly wisdom; who, though well furnished with intellectual and moral improvements, is yet destitute of the enlightening Spirit and renewing grace of God.

Observe, 2. What is here affirmed of the natural man, with reference to spiritual things:--That he receiveth not the things of the Spirit of God; and that he cannot know them.

Where note, That it is not said, that he knoweth not the things of God, but the things of the Spirit of God; for there are some things of God, which a natural man may know, but the things of the Spirit of God; as truths purely evangelical, these he receiveth not, neither in his understanding, nor in his will.

Note further, It is not barely said that he doth not, but that he cannot know them. Natural reason alone, by what helps soever assisted and improved, is altogether insufficient, without spiritual illumination, to apprehend supernatural and evangelical truth: not but that the Spirit of God in the work of illumination and conversion makes use of our reason; that flower of the soul is not blasted, but more opened, by the blowing of the blessed Spirit. Christianity doth not command us to throw away our reason, but to subjugate it; not to deny or disown our reason, but to captivate it to the obedience of faith; but the sense of the apostle is, that a person of the most exquisite natural accomplishments, and one that has improved his reason to the highest pitch, cannot behold evangelical mysteries in their proper light, or embrace them in their verity and bearty, without the superadded aids and assistances of the Holy Spirit.

Observe, 3. The reasons declared why the natural man receiveth not the things of the Spirit; because they are foolishness unto him: that is, he accounts them foolishness when propounded to him, because he doth not see them proved from principles of natural reason, and by philosophical deductions, which is the only wisdom that he seeks after.

The reason also is added why he cannot know them, because they are spiritually discerned; that is, the natural man cannot know divine things by that wisdom which he alone will be conducted by, and spiritual things must be spiritually discerned; for, being mysteries they are not knowable by human reason, but by spiritual revelation.

And if the wisdom of the world, that is, the learned and the wisest men in the world, were thus unable by the sharpest light of reason to discover evangelical mysteries.

Lord! how endearing are our obligations for the benefit of supernatural revelation, whereby the hidden wisdom of God is made known to us.

As if the apostle had said, "Although the natural man, who acteth only by principles of human reason, receiveth not the things of the Spirit, nor can know them by any study of his own, because they are spiritually discerned; yet he that is spiritual, that is, who hath the revelation and illumination of the Spirit of God, judgeth, or discerneth and trieth all things, that is, all spiritual matters; yet he himself is judged of no man, that is discerned by none who hath no higher principle than that of nature to discern things by."

Learn hence, That such Christians as are enlightened and renewed with, guided and conducted by, the Holy Spirit of God, are the only proper judges of spiritual matters, able to understand their duty, and to discern between good and evil: He that is spiritual judgeth all things.

That is, "What man, without divine revelation and spiritual illumination, ever knew or understood the mind of God so well, as to be able to instruct, direct, and inform the spiritual man about it? But we who are spiritual have the mind of Christ, and so are able to discern and direct, to guide and instruct, others about it."

Learn hence, That none are fit and sufficient to interpret the mind of God unto others, who are not acquainted with it themselves. We have the mind of Christ, saith the apostle of himself, and his fellow-labourers in the gospel: his meaning is not only this, that they had the mind of Christ written in a book, but that they had a clear understanding of it, and so were fitted to interpret it to others.

There is no such knowledge as the knowledge of experience, no teaching like unto experimental teaching.