F
I R S T C O R I N I T H I A N S
CHAP. II.
The
apostle proceeds with his argument in this chapter, and, I. Reminds the
Corinthians of the plain manner wherein he delivered the gospel to them, ver.
1-5. But yet, II. Shows them that he had communicated to them a treasure of
the truest and highest wisdom, such as exceeded all the attainments of learned
men, such as could never have entered into the heart of man if it had not been
revealed, nor can be received and improved to salvation but by the light and
influence of that Spirit who revealed it, ver. 6 to the end.
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The
Apostle's Ministry.
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A. D. 57.
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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.
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Discoveries
of the Gospel; Spiritual Things Spiritually Discerned.
A. D. 57.
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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.
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