1 Corinthians 1:26–2:16

the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine. to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation. chosen . . . chosen--The repetition indicates the gracious deliberateness of God's purpose (Jam 2:5).

yea, and things which are not--Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.

no flesh . . . glory--For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (Co1 1:27). Flesh, like "the flower of the field," is beautiful, but frail (Isa 40:6). in his presence--We are to glory not before Him, but in Him [BENGEL].

But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness. of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." Co1 1:28). in Christ--by living union with Him. Not "in the flesh" (Co1 1:26, Co1 1:29). of God--from God; emanating from Him and sent by Him. is made unto us--has been made to us, to our eternal gain. wisdom--unattainable by the worldly mode of seeking it (Co1 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; Co2 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24. sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30. redemption--whereas once we were "despised."

glory in . . . Lord-- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (Co1 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world. Next: 1 Corinthians Chapter 2

1 Cor. i. 29, 30, 31 That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord. Those Christians to whom the apostle directed this epistle, dwelt in a part of the world where human wisdom was in great repute; as the apostle observes in the 22nd verse of this chapter, “The Greeks seek after wisdom.” Corinth was not far from Athens, that had been for many ages the most famous seat of philosophy and learning in the world. The apostle therefore observes to them, how God by the gospel destroyed, and brought to naught, their wisdom. The learned Grecians, and their great philosophers, by all their wisdom did not know God, they were not able to find out the truth in divine things. But, after they had done their utmost to no effect, it pleased God at length to reveal himself by the gospel, which they accounted foolishness. He “chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty, and the base things of the world, and things that are despised, yea, and things which are not, to bring to naught the things that are.” And the apostle informs them in the text why he thus did, That no flesh should glory in his presence, &c.—In which words may be observed, 1. What God aims at in the disposition of things in the affair of redemption, viz. that man should not glory in himself, but alone in God; 1 Cor. i. 29, 31.That no flesh should glory in his presence,—that, according as it is written, He that glorieth, let him glory in the Lord. 2. How this end is attained in the work of redemption, viz. by that absolute and immediate dependence which men have upon God in that work, for all their good. Inasmuch as, First, all the good that they have is in and through Christ; He is made unto us wisdom, righteousness, sanctification, and redemption. 1 Cor. i. 30. Secondly, another instance wherein our dependence on God for all our good appears, is this, that it is God that has given us Christ, that we might have these benefits through him; he of God is made unto us wisdom, righteousness, &c. Thirdly, it is of him that we are in Christ Jesus, and come to have an interest in him, and so do receive those blessings which he is made unto us. It is God that gives us faith whereby we close with Christ.

So that in this verse is shown our dependence on each person in the Trinity for all our good. We are dependent on Christ the Son of God, as he is our wisdom, righteousness, sanctification, and redemption. We are dependent on the Father, who has given us Christ, and made him to be these things to us. We are dependent on the Holy Ghost, for it is of him that we are in Christ Jesus; it is the Spirit of God that gives faith in him, whereby we receive him, and close with him. “God is glorified in the work of redemption in this, that there appears in it so absolute and universal a dependence of the redeemed on him.”—Here I propose to show, 1st, that there is an absolute and universal dependence of the redeemed on God for all their good. And, 2dly, that God hereby is exalted and glorified in the work of redemption. I. There is an absolute and universal dependence of the redeemed on God. The nature and contrivance of our redemption is such, that the redeemed are in every thing directly, immediately, and entirely dependent on God: they are dependent on him for all, and are dependent on him every way. The several ways wherein the dependence of one being may be upon another for its good, and wherein the redeemed of Jesus Christ depend on God for all their good, are these, viz., that they have all their good of him, and that they have all through him, and that they have all in him: That he is the cause and original whence all their good comes, therein it is of him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is the good itself given and conveyed, therein it is in him. Now those that are redeemed by Jesus Christ do, in all these respects, very directly and entirely depend on God for their all. First, the redeemed have all their good of God. God is the great author of it. He is the first cause of it; and not only so, but he is the only proper cause. It is of God that we have our Redeemer. It is God that has provided a Savior for us. Jesus Christ is not only of God in his person, as he is the only-begotten Son of God, but he is from God, as we are concerned in him, and in his office of Mediator. He is the gift of God to us: God chose and anointed him, appointed him his work, and sent him into the world. And as it is God that gives, so it is God that accepts the Savior. He gives the purchaser, and he affords the thing purchased.

It is of God that Christ becomes ours, that we are brought to him, and are united to him. It is of God that we receive faith to close with him, that we may have an interest in him. Eph. ii. 8, “For by grace ye are saved, through faith; and that not of yourselves, it is the gift of God.” It is of God that we actually receive all the benefits that Christ has purchased. It is God that pardons and justifies, and delivers from going down to hell; and into his favor the redeemed are received, when they are justified. So it is God that delivers from the dominion of sin, cleanses us from our filthiness, and changes us from our deformity. It is of God that the redeemed receive all their true excellency, wisdom, and holiness; and that two ways, viz. as the Holy Ghost by whom these things are immediately wrought is from God, proceeds from him, and is sent by him; and also as the Holy Ghost himself is God, by whose operation and indwelling the knowledge of God and divine things, a holy disposition and all grace, are conferred and upheld. And though means are made use of in conferring grace on men’s souls, yet it is of God that we have these means of grace, and it is he that makes them effectual. It is of God that we have the Holy Scriptures; they are his word. It is of God that we have ordinances, and their efficacy depends on the immediate influence of his Spirit. The ministers of the gospel are sent of God, and all their sufficiency is of him.—2 Cor. iv. 7, “We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” Their success depends entirely and absolutely on the immediate blessing and influence of God.

We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world. II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, Co1 1:18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, Co1 1:22. See Mat 12:38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified. III. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa 29:14): I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Co1 1:19, Co1 1:20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, Co1 1:21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching - not such in truth, but in vulgar reckoning. 1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy. 2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, Co1 1:25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, Co1 1:26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success! IV. We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise - men of no learning to confound the most learned; the weak things of the world to confound the might - men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised - things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are - the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. 14:11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6:56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom 4:17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (Co1 1:29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (Co1 1:30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, w…

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, [106] 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 [107] 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. [108] 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 (to pithanon) [109] 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 [110] 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, [111] (kath ' hupallagen,) 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 apodeixeos, (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. Footnotes: [106] "En infirmite ou foiblesse;" -- "In weakness or feebleness." [107] "Thrasones." The appellation is borrowed from Thraso, a foolish captain in Terence (Eun. 3:1.) -- Ed. [108] "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." [109] This passage has largely exercised the ingenuity of critics, from the circumstance that the adjective peithois, 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 peithanois or pithasois, and Chrysostom, in one or two instances, when quoting the passage, uses the adjective pithanois, while in other cases he has peithois It is perhaps in allusion to those instances in which Chrysostom makes use of the adjective pithasois, that Calvin employs the phrase to pithanon (persuasiveness.) Semler, after adducing various authorities, suggests the following reading: -- en peithoi sophais taking peithoi; as the dative of he peitho, (persuasion.) Bloomfield considers peithoi, to be a highly probable reading, but prefers to retain peithois. -- Ed [110] "Secrettement et doucement;" -- "Secretly and softly." [111] A figure of speech by which words change their cases with each other. -- Ed.

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.

I--the preacher: as Co1 2:2 describes the subject, "Christ crucified," and Co1 2:4 the mode of preaching: "my speech . . . not with enticing words," "but in demonstration of the Spirit." weakness--personal and bodily (Co2 10:10; Co2 12:7, Co2 12:9; Gal 4:13). trembling--(compare Phi 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (Eph 6:5) [CONYBEARE and HOWSON].

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, Mat 7:29; Act 6:10; Heb 4:12; compare also Rom 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

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

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. [120] 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. [121] 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 [122] 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 Sunkrinesthai is used here, I have no doubt, in the sense of adapt This is sometimes the meaning of the word, [123] (as Budaeus shows by a quotation from Aristotle,)and hence sunkrima 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; [124] 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. Footnotes: [120] The reader will find this subject treated of at greater length in the Institutes, volume 2, p. 143. -- Ed. [121] "Fondee en vne magnanimite heroique;" -- "Founded upon a heroical magnanimity." [122] "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. [123] "Es bons autheurs;" -- "In good authors." [124] 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.

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. [125] 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 [126] of nature. [127] 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 [128] 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. [129] For they are foolishness to him, neither can he know them. "The doctrine of the gospel," says he, "is insipid [130] 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 [131] this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! [132] 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. [133] 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 [134] 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. [135] 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, [136] 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 [137] 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. [138] 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, [139] may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God, [140] above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, hup ' oudenos 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, [141] 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, [142] (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. [143] 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. Footnotes: [125] "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." [126] "Les facultes et graces;" -- "The faculties and gifts." [127] 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. [128] "Anima" "the soul" corresponds to the Greek term psuche, and the Hebrew term nphs, while spiritus (spirit) corresponds to pneuma and rvch; 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 [129] "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." [130] "Et n'auoir point de goust;" -- "And has no relish." [131] "O quelle sagesse!" -- "O what wisdom!" [132] "Vn petit goust;" -- "A slight taste." [133] "The reader will find the Apostle's statement respecting the "natural man" commented upon at some length in the Institutes, volume 1.--- Ed. [134] 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. [135] "En cest endroit" -- "In this matter." [136] "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." [137] "Et foy;" -- "And faith." [138] "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." [139] "La pure verite du Seigneur;" -- "The pure truth of the Lord." [140] "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." [141] "Et…

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" (Co1 1:28), only that here, "we speak" refers to something less public (compare Co1 2:7, Co1 2:13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (Co1 3:1-2), and cannot therefore understand the deeper truths of Christianity (Co1 14:20; Phi 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (Co1 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 (Co1 2:2), but now spoken to the "perfect" (Co1 15:51; Rom 11:25; Eph 3:5-6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Phi 3:12, Phi 3:15, with Jo1 2:12-14). "God" (Co1 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (Co1 2:8; compare Co1 1:20) [BENGEL]. come to naught--nothingness (Co1 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" (Co1 1:28).

wisdom of God--emphatically contrasted with the wisdom of men and of this world (Co1 2:5-6). in a mystery--connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (Co2 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL]. ordained--literally, "foreordained" (compare Co1 2:9), "prepared for them that love Him." before the world--rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages. to our glory--ours both now and hereafter, from "the Lord of glory" (Co1 2:8), who brings to naught "the princes of this world."

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, Joh 17:24) was crucified.

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 Co1 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from Co1 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" (Co1 2:6, from Isa 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 (Co1 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, Jer 3:16, Margin). In Isa 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 (Jo1 4:19); compare Co1 2:12, "the things that are freely given to us of God"

revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (Co1 3:16; Co1 12:3; Mat 16:17; Joh 16:13; Jo1 2:20, Jo1 2:27); that of words, the PROPHET (Sa2 23:1-2; Kg1 13:1, Kg1 13:5), "by the word of the Lord" (Co1 2:13; Joh 20:30-31; Pe2 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; Pro 3:32; Joh 7:17; Joh 15:15). unto us--the "perfect" or fully matured in Christian experience (Co1 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], (Luk 10:21). the Spirit searcheth--working in us and with our spirits (compare Rom 8:16, Rom 8:26-27). 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], (Gal 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 (Deu 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].

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).

we . . . received, not . . . spirit of . . . world--the personal evil "spirit that now worketh in the children of disobedience" (Eph 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 (Co1 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" (Co1 2:9).

also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 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" (Co2 10:12). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Gen 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 Co1 2:6, Co1 2:9-10, Co1 2:14-15; Co1 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 Co1 2:1, Co1 2:4; Pe1 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, Co1 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 (Co1 1:21-22; Co1 2:1, Co1 2:4-9; compare Psa 119:18).

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 (Jde 1:19). 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 (Co1 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 (Jam 3:15). receiveth not--though they are offered to him, and are "worthy of being received by all men" (Ti1 1:15). they are foolishness unto him--whereas he seeks "wisdom" (Co1 1:22). neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Rom 8:7).

He that is spiritual--literally, "the spiritual (man)." In Co1 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 Co1 6:2-4; Jo1 4:1), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek (Co1 2:14). Otherwise for "discerned," in Co1 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 Mat 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 (Pro 28:5; Jo1 2:27).

For--proof of Co1 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 Isa 40:13-14). So the Septuagint translates the Greek verb, which means to "prove," in Act 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. Isa 40:13-14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah. Next: 1 Corinthians Chapter 3

Sermon LXXVII. [CXXVII. Ben.] On the words of the Gospel, John v. 25,“Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the son of God; and they that hear shall live,”etc.; and on the words of the apostle, “things which eye saw not,” etc., 1 Cor. ii. 9 1. Our hope, Brethren, is not of this present time, nor of this world, nor in that happiness whereby men are blinded that forget God. This ought we above all things to know, and in a Christian heart hold fast, that we were not made Christians for the good things of the present time, but for something else which God at once promiseth, and man doth not yet comprehend. For of this good it is said, “That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him.” 1 Cor. ii. 9. Jacentem. Mereamur. Matt. xxv. 34. everlasting burning, but the righteous into life eternal.” Matt. xxv. 46.

2. Because men love to live on this earth, life is promised them; and because they exceedingly fear to die, eternal life is promised them. What dost thou love? To live. This shalt thou have. What dost thou fear? To die. Thou shalt not suffer it. This seemed to be enough for human infirmity, that it should be said, “Thou shalt have eternal life.” This the mind of man can comprehend, by its present condition it can in some sort comprehend what is to be. But by the imperfection of its present condition how far can it comprehend it? Because he lives, and does not wish to die; he loves eternal life, he wishes to live always, never to die. But they who shall be tormented in punishments, have even a wish to die, and cannot. It is no great thing then to live long, or to live for ever; but to live blessedly is a great thing. Let us love eternal life, and hereby may we know how greatly we ought to labour for eternal life, when we see men who love the present life, which lasts but for a time and must be brought to an end, labour so for it, that when the fear of death comes, they will do whatever they can, not to put away, but to put off death. How does a man labour, when death threatens, by flight, by concealment, by giving all he has, and redeeming himself, by toil, by endurance of torments and uneasinesses, by calling in physicians, and whatever else a man can do? See, how that after exhausting all his labour and his means, he is but able to contrive to live a little longer; to live always, he is not able. If then men strive with so great labour, with so great efforts, so great a cost, such earnestness, such watchfulness, such carefulness, that they may live a little longer; how should they strive that they may live for ever? And if they are called wise, who by all means strive to put off death, and live a few days, that they lose not a few days: how foolish are they who so live as to lose the day eternal!

3. This then only can be promised us, that this gift of God may in whatever measure be sweet to us, from this which we have at present; seeing that it is of His gift we have it, that we live, that we are in health. When then eternal life is promised, let us set before our eyes a life of such a kind, as to remove from it everything unpleasant which we suffer here. For it is easier for us to find what is not there, than what is there. Lo, here we live; we shall live there also. Here we are in health when we are not sick, and there is no pain in the body; there we shall be in health also. And when it is well with us in this life, we suffer no scourge; we shall suffer none there also. Suppose then a man here below living, in sound health, suffering no scourge; if any one were to grant him that he should be for ever so, and that this good estate should never cease, how greatly would he rejoice? how greatly be transported? how would he not contain himself in joy without pain, without torment, without end of life? If God had promised us this only, which I have mentioned, which I have just now in such words as I was able, described and set forth; at what a price ought it to be purchased if it were to be sold, how great a sum ought to be given to buy it? Would all that thou hadst suffice, even though thou shouldest possess the whole world? And yet it is to be sold; buy it if thou wilt. And be not much disquieted for a thing so great, because of the largeness of the price. Its price is no more than what thou hast. Now to procure any great and precious thing, thou wouldest get ready gold, or silver, or money, or any increase of cattle, or fruits, which might be produced in thy possessions, to buy this I know not what great and excellent thing, whereby to live in this earth happily. Buy this too, if thou wilt. Do not look for what thou hast, but for what thou art. The price of this thing is thyself. Its price is what thou art thyself. Give thine own self, and thou shalt have it. Why art thou troubled? why disquieted? What? Art thou going to seek for thine own self, or to buy thyself? Lo, give thine own self as thou art, such as thou art to that thing, and thou shalt have it. But you will say, “I am wicked, and perhaps it will not accept me.” By giving thyself to it, thou wilt be good. The giving thyself to this faith and promise, this is to be good. And when thou shalt be good, thou wilt be the price of this thing; and shalt have, not only what I have mentioned, health, safety, life, and life without end; thou shalt not only have this, I will take away other things yet. There shall there be no weariness, and sleeping; there shall there be no hunger, and thirst; there shall there be no growing, and growing old; because there shall be no birth either where the numbers remain entire. The number that is there is entire; nor is there any need for it to be increased, seeing there is no chance of diminution there. Lo, how many things have I taken away, and I have not yet said what shall be there. Lo, already there is life, and safety; no scourge, no hunger, no thirst, no failing, none of these; and yet I have not said, “what eye hath not seen, nor ear heard, nor hath ascended into the heart of man.” For if I have said it, it is false that is written, “Eye hath not seen, nor ear heard, neither hath it ascended into the heart of man.” For whence should it ascend into my heart, that I should say “that which hath not ascended into the heart of man”? It is believed, and not seen; not only not seen, but not even expressed. How then is it believed, if it is not expressed? Who believes what he doth not hear? But if he hear it that he may believe, it is expressed; if expressed, it is thought of; if thought of and expressed, then it entereth into the ears of men. And because it would not be expressed if it were not thought of, it hath ascended also into the heart of man. Lo, already the mere proposing of so great a thing disturbs us, that we cannot put it forth clearly in words. Who then can explain the thing itself?

4. Let us attend to the Gospel; just now the Lord was speaking, and let us do what He said. “He that believeth in Me,” saith He, “passeth from death unto life, and cometh not into judgment. Verily I say unto you, that the hour shall come, and now is, when the dead shall hear the Voice of the Son of God, and they that hear shall live. For as the Father hath life in Himself, so hath He given to the Son to have life in Himself.” John v. 24–26. John i. 3. 5. You will say, “This have I never seen, one begetting, and always with him whom he begat; but he that begat came first, and he that was begotten followed in time.” You say well, “I have never seen this;” for this appertains to “that which eye hath not seen.” Do you ask how it may be expressed? It cannot be expressed; “For the ear hath not heard, neither hath it ascended unto the heart of man.” Be it believed and adored, when we believe, we adore; when we adore, we grow; when we grow, we comprehend. For as yet whilst we are in this flesh, as long as we are absent from the Lord, we are, with respect to the Holy Angels who see these things, infants to be suckled by faith, hereafter to be fed by sight. For so saith the Apostle, “As long as we are in the body we are absent from the Lord. For we walk by faith, not by sight.” 2 Cor. v. 6, 7. 1 John iii. 2. 6. Lo, unto the comprehending of what are we being nourished up; lo, unto the embracing and the feeding on what are we being nourished up; yet so as that that which is fed on is not diminished, and he that feedeth is supported. For now food supports us by eating it; but the food which is eaten, is diminished; but when we shall begin to feed on Righteousness, to feed on Wisdom, to feed on that Food Immortal, we are at once supported, and That Food is not diminished. For if the eye knows how to feed on light, and yet doth not diminish the light; for the light will be no less because it is seen by more; it feeds the eyes of more, and yet is as great as it was before: both they are fed, and it is not diminished; if God hath granted this to the light which He hath made for the eyes of the flesh, what is He Himself, the Light for the eyes of the heart? If then any choice Magnus.

[156] 1 Cor. ii. 15, 16. “For he that is spiritual judgeth all things; but he himself is judged of no man.” He that has the Spirit of God to teach him truth, he is not in those things subject to the judgment or correction of any of the wise men of this world. The instruction, and judgment, and correction of a human master, of what he understands or believes by the Spirit of God, is what he needs not. In this case it does not take place, it will not alter him, for, says the apostle, “Who hath known the mind of the Lord, that he may instruct him? for we hare the mind of Christ.” A man that has the mind of Christ, is taught by his Spirit; if he should be subject to the judgment and correction of men, that would argue that the mind of the Lord itself was subject to human correction.