1 Corinthians · Chapter 2

V. 1. And I accordingly came to you, not with loftiness of speech or of wisdom-I did not affect either deep wisdom or eloquence. Declaring the testimony of God-What God gave me to testify concerning his Son.

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

Verse 1. And I, brethren, &c. — As if he had said, I have been showing that God is wont to call and convert persons to himself by unlikely and contemptible means; and that his design in the gospel is of a very humbling nature, and admirably calculated to stain human pride, and bring men to glory in him alone; therefore, in perfect harmony with this wise and excellent scheme, when I came to you — To preach the gospel; I came not with excellency of speech, &c. — I did not affect either deep wisdom, or commanding eloquence; declaring the testimony of God — What God gave me to testify concerning his Son, namely, concerning his incarnation, his doctrine, his miracles, his life, his death, his resurrection and exaltation to be a Prince and a Saviour. This is called the testimony of God, 1 John 5:9, because God bore witness to the truth of these things by signs, and wonders, and divers miracles, and distributions of the Holy Ghost, Hebrews 2:4. The expression implies that the evidence of the great facts of Christianity, and of the truth and importance of the doctrines of the gospel, is not founded on proofs drawn from human reason, but on the authority of God, who hath revealed them by his Spirit, and confirmed them by miracles, and by the extraordinary influence which they had on the hearts and lives of multitudes.

1. And I—As in myself one of the nothings of 1 Corinthians 1:26-28. Speech or of wisdom—The same intellectual or philosophical leadership rejected by me in 1 Corinthians 1:12-17, was refused by me when I first came to Corinth to preach the Gospel. Excellency of speech, does not mean oratorical excellence; nor does Paul, as some think, aim here or elsewhere any slants at Apollos’ rhetorical style or ability, the phrase really meaning, excellency of philosophical lecturing or discourse. Or wisdom— Sophia, or philosophy; the invariable meaning of the word as used in 1 Corinthians 1:22.

Ver. 1.-5. Paul has now proved his statement in 1 Corinthians 1:18 that the Gospel does not commend itself to human wisdom but is nevertheless a vehicle of God's power, a statement explaining and justifying Christ's motive in committing to him a Gospel not clothed in such language as human wisdom would have chosen. He then goes on to show that his own conduct among his readers was in exact agreement with Christ's commission.

Not according to etc.] He was not moved to preach, nor was his mode of preaching determined, by any supposed superiority of speech, or superior acquaintance with the unseen causes of things around.

Mystery of God: a forerunner of the important teaching of 1 Corinthians 2:6ff. Cp. Romans 6:14 with Rom. vii., and 1 Corinthians 5:5 with Rom. viii. The reading is quite uncertain. See Appendix B. 1 Corinthians 2:2 accounts for 1 Corinthians 2:1. Not … to know among you: not to be influenced in my intercourse with you by knowledge of anything else. For only in this sense could he resolve to know or not to know among men.

Judge-fit: or judge: same word in 1 Corinthians 5:3; 2 Corinthians 2:1; see Romans 14:13. Paul presented himself to the Corinthians as a man who knew something but what he professed to know was only that Jesus was the Messiah, and that the Messiah had been crucified. And this was his deliberate purpose when coming to them. Consequently, his preaching to them was not prompted or directed by supposed superiority of word or wisdom. For, to human wisdom, a crucified saviour (1 Corinthians 1:23) was ridiculous.

V. 2. I determined not to know anything-To wave all my other knowledge, and not to preach anything, save Jesus Christ, and him crucified-That is, what he did, suffered, taught. A part is put for the whole.

Verse 2. I determined not to know any thing among you] Satisfied that the Gospel of God could alone make you wise unto salvation, I determined to cultivate no other knowledge, and to teach nothing but Jesus Christ, and him crucified, as the foundation of all true wisdom, piety, and happiness. No other doctrine shall I proclaim among you.

Verses 2-5. For I determined not to know any thing, &c. — To act as one who knew nothing, or to waive all my other knowledge, and not to preach any thing save Jesus Christ and him crucified — That is, what he taught, did, and suffered. Or, not only to preach the gospel sincerely, without any mixture of human wisdom, but chiefly to insist upon that part of it which seems most contemptible, and which human wisdom does most abhor, namely, concerning the sufferings and crucifixion of Christ. And I was with you — At my first entrance; in weakness — Of body, 2 Corinthians 12:7; and in fear — Lest I should offend any; and in much trembling — The emotion of my mind affected my very body. For I knew that I had enemies about me on every side, Acts 18:6, 9, and laboured under natural disadvantages, 2 Corinthians 10:10; and the force of the prejudice which I had to encounter was strong. And my speech — In private; and my preaching — In public; was not with enticing words — Or persuasive discourses; of man’s wisdom — With eloquence or philosophy, or with that pomp and sophistry of argument, which the learned men of the world are so ready to affect; but in demonstration of the Spirit and of power — With that powerful kind of demonstration which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence. That your faith should not stand in the wisdom of men, &c. — That your belief of the gospel, and the various important truths of it, might not be grounded on, or appear to be gained by, human wisdom or eloquence; but in the wisdom and power of God — Teaching men’s ignorance, guiding their foolishness, and giving efficacy to such weak means as he has seen fit to use.

Verse 2. I determined not to know any thing among you, save Jesus Christ and him crucified. That is, to know him in the glory of his person, as revealed in the oracles of truth. “I and the Father are one,” says our blessed Lord; having unity of essence, and harmony of will. — To know him in his mysterious incarnation, as the WORD made flesh, John 1:14; and to know him as crucified for us. Leviticus 16. Isaiah 53. Hebrews 9. The tragic cross is the school of angels, and the study of men. — To know him and the power of his resurrection, confounding all his foes, and putting death beneath his feet. To know him, so as to die in his death, and rise in the likeness of his resurrection, comprises renovation of heart, and all the christian temper. To know him, and nothing else. What can the wounded want in the hospital but a cure? All things compared with salvation are only the obtrusive buzzings of the age.

2. I determined not to know—Rather, I did not determine to know. He had no purpose of holding forth any philosophical substitute for the Gospel. By this is not meant that a minister must preach on no other topic than the crucifixion of Christ. It is not meant that he may not in preaching denounce particular sins, or instruct in particular virtues. Nor is it meant that he may not preach the law, or draw lessons from Scripture characters or events even in the Old Testament. Nor is it meant that he may not devote entire sermons to particular doctrines not in immediate connexion with the crucifixion. What Paul meant was, that he knew nothing but Christ’s atonement—no substitute for it in the systems and philosophies of mere men—as a ground of salvation. His meaning was, as in 1 Corinthians 3:11, that there can be no other foundation than Christ.

Ver. 1.-5. Paul has now proved his statement in 1 Corinthians 1:18 that the Gospel does not commend itself to human wisdom but is nevertheless a vehicle of God's power, a statement explaining and justifying Christ's motive in committing to him a Gospel not clothed in such language as human wisdom would have chosen. He then goes on to show that his own conduct among his readers was in exact agreement with Christ's commission.

Not according to etc.] He was not moved to preach, nor was his mode of preaching determined, by any supposed superiority of speech, or superior acquaintance with the unseen causes of things around.

Mystery of God: a forerunner of the important teaching of 1 Corinthians 2:6ff. Cp. Romans 6:14 with Rom. vii., and 1 Corinthians 5:5 with Rom. viii. The reading is quite uncertain. See Appendix B. 1 Corinthians 2:2 accounts for 1 Corinthians 2:1. Not … to know among you: not to be influenced in my intercourse with you by knowledge of anything else. For only in this sense could he resolve to know or not to know among men.

Judge-fit: or judge: same word in 1 Corinthians 5:3; 2 Corinthians 2:1; see Romans 14:13. Paul presented himself to the Corinthians as a man who knew something but what he professed to know was only that Jesus was the Messiah, and that the Messiah had been crucified. And this was his deliberate purpose when coming to them. Consequently, his preaching to them was not prompted or directed by supposed superiority of word or wisdom. For, to human wisdom, a crucified saviour (1 Corinthians 1:23) was ridiculous.

V. 3. And I was with you-At my first entrance. In weakness-Of body, 2 Corinthians 12:7 And in fear-Lest I should offend any.

And in much trembling-The emotion of my mind affecting my very body.

Verse 3. I was with you in weakness] It is very likely that St. Paul had not only something in his speech very unfavourable to a ready and powerful elocution, but also some infirmity of body that was still more disadvantageous to him. A fine appearance and a fine voice cover many weaknesses and defects, and strongly and forcibly recommend what is spoken, though not remarkable for depth of thought or solidity of reasoning. Many popular orators have little besides their persons and their voice to recommend them. Louis XIV. styled Peter du Bosc le plus beau parleur de son royaume, the finest speaker in his kingdom; and among his own people he was styled l’orateur parfait, the perfect orator. Look at the works of this French protestant divine, and you find it difficult to subscribe to the above sayings. The difficulty is solved by the information that the person of M. du Bosc was noble and princely, and his voice full, harmonious, and majestic. Paul had none of these advantages, and yet idolatry and superstition fell before him. Thus GOD was seen in the work, and the man was forgotten.

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

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

Verses 2-5. For I determined not to know any thing, &c. — To act as one who knew nothing, or to waive all my other knowledge, and not to preach any thing save Jesus Christ and him crucified — That is, what he taught, did, and suffered. Or, not only to preach the gospel sincerely, without any mixture of human wisdom, but chiefly to insist upon that part of it which seems most contemptible, and which human wisdom does most abhor, namely, concerning the sufferings and crucifixion of Christ. And I was with you — At my first entrance; in weakness — Of body, 2 Corinthians 12:7; and in fear — Lest I should offend any; and in much trembling — The emotion of my mind affected my very body. For I knew that I had enemies about me on every side, Acts 18:6, 9, and laboured under natural disadvantages, 2 Corinthians 10:10; and the force of the prejudice which I had to encounter was strong. And my speech — In private; and my preaching — In public; was not with enticing words — Or persuasive discourses; of man’s wisdom — With eloquence or philosophy, or with that pomp and sophistry of argument, which the learned men of the world are so ready to affect; but in demonstration of the Spirit and of power — With that powerful kind of demonstration which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence. That your faith should not stand in the wisdom of men, &c. — That your belief of the gospel, and the various important truths of it, might not be grounded on, or appear to be gained by, human wisdom or eloquence; but in the wisdom and power of God — Teaching men’s ignorance, guiding their foolishness, and giving efficacy to such weak means as he has seen fit to use.

Ver. 3. I was with you in weakness: asqeneia, without strength. The word is mostly used for infirmities and diseases of the body, but is here used for depression and discouragement on account of persecutions. The sense then will be, as in Erasmus, Though my word took effect in your conversion, yet I disclaim all merit; it was the Spirit of power that operated in your hearts. It was, as in ver. 5, that your faith should not stand in the wisdom of man, but in the power of God.

3. Weakness… fear… trembling—A blending of feelings arising, perhaps, from different causes, yet uniting in one effect. We have intimated that Paul, coming to Corinth fresh from his ill-success at Athens, may have felt a check upon his spirit. Note on Acts 18:3. The loneliness of his separation from Silas and Timothy chilled his courage. His experience at Athens may have deeply impressed him with the feeling that less of appeal to natural reason, and a more forcible pressure on the religious sensibilities by the presentation of Christ and the atonement, should frame his whole discourse. This was that foolishness of preaching in renunciation of all Grecian sophia which he proved to be the power of God to the founding of the Corinthian Church, and which he has described in those flashing and triumphant antitheses that run through 1 Corinthians 1:22-28.

Ver. 3.-5. And I; again directs attention to the writer.

Fear and trembling: Psalm 2:11; 2 Corinthians 7:15; Philippians 2:12; Ephesians 6:5: strong eastern hyperbole, for anxious care to do right in something difficult and serious. Weakness: any kind of inability, including bodily weakness caused by sickness. This latter sense is very common, and is suggested in Galatians 4:13. But there is no hint of it here. Notice the slowly rising climax. In his intercourse with the Corinthians Paul was conscious of his own utter powerlessness to do the work he had in hand: this moved him to fear lest he should fail: and his fear became so great that he trembled while he preached. 1 Corinthians 2:4 gives further particulars about his preaching.

Word: any kind of verbal intercourse: proclamation, the formal announcement of the Gospel. Persuasive words of wisdom.

In men's wisdom: that you may believe the good news not because of the preacher's skill but because of the manifested power of God proving the message to be from God. This proof made persuasion needless. What was the proof afforded by the Spirit and power of God? Not the effect of the Gospel in the heart and life. For this can be appreciated only by those who experience it, i.e. by those who have already accepted the Gospel. It therefore cannot be the ground of their first acceptance of it. The effect of the Gospel in earlier converts may influence us: cp. 1 Corinthians 9:2. But this would not affect the founding of a church like that at Corinth. In Romans 15:19 Paul speaks of the “power of signs and wonders, power of the Spirit of God,” with which Christ wrought among the Corinthians as signs of his apostleship. And the proof appealed to here can be no other than the miracles wrought by the power of God through the agency of the Holy Spirit in proof that Paul's proclamation is true. Such proof would, as his words imply, supersede all persuasion. Our ignorance of details prevents us from distinguishing exactly between the signs which Paul actually wrought and those which the Jews (1 Corinthians 1:22) vainly asked for. But this difficulty is, by its close coincidence with Matthew 12:38; 16:1; John 4:48, a mark of genuineness. And these passages remove any objection, based on 1 Corinthians 1:22, to my exposition of 1 Corinthians 2:4. For Christ, while refusing the signs asked for by the Jews, wrought miracles in proof of His words: John 5:36; 10:25.

Notice that 1 Corinthians 2:4 and 2 Corinthians 12:12 confirm Romans 15:19. For Paul appeals in these passages to miracles wrought among those to whom he writes, and from whose midst he writes to the Romans, in proof of his teaching. His appeal is confirmed by the independent authority of Acts 14:3, 10; 19:11; 3:7; 4:16, etc; and by the Gospels which attribute to Christ similar miracles with the same purpose.

We do not wonder now that Paul abstained carefully from all appearance of rhetorical art. The visible proofs of the power and presence of God made persuasion needless. An attempt to persuade would rather obscure the sufficiency of the divine credentials.

Although the underlying principles of this section are valid for all ages, the absence of miracles now warns us to be careful in applying to our own day Paul's words to the Corinthians.

Paul's appeal to God's power in proof of his teaching, and his description of it (certainly in 1 Corinthians 1:6) as a testimony, agree remarkably with his assumption, without any proof, of the five great foundation doctrines of the Epistle to the Romans. See my Romans, Dissertation i. 3. In 1 Corinthians 1:21b we have Doctrine 1: and the prominence given to the cross of Christ in 1 Corinthians 1:17f, 23; 2:2 as the matter of Paul's preaching, finds its only explanation in Doctrine 2. And, that the success of the Gospel chiefly among the humbler ranks was by God's deliberate choice, accords exactly with the doctrine of election taught in Romans 9:12. Thus on the threshold of this Epistle we recognize the voice of the author of the Epistle to the Romans.

SECTION 3 is throughout a proof that mere human wisdom is powerless to save. The good news was not clothed in such forms as human wisdom would select, lest the clothing should obscure and thus impede the divine power which operates through the death of Christ and through its announcement to men. This agrees with an ancient prophecy touching the statesmen of Judah at the time of Sennacherib's invasion and the deliverance then wrought by God. And it is confirmed by the facts of Paul's own day. For it is evident that all the wisdom of the world has not revealed to men a saving knowledge of God; while, by an announcement which the wisdom of the world condemned as foolish and which actually led many Jews to reject Christ, God's people have experienced the power, and have looked into the mind, of God. This is also confirmed, not only by the different effect of the Gospel on different men, but also by the kind of men whom by the Gospel God has drawn to Himself: for these are such as seem least likely to do His great work. These unlikely agents He has joined to Christ, who has become to them all they need.

With this method of God's procedure Paul's conduct at Corinth was in exact agreement. The human wisdom which God refused to employ, Paul also refused. As a preacher he was a monument of weakness: but his word was accompanied by the manifestations of divine power, in order that on the manifest power of God the faith of his converts might rest securely. The word WISDOM denotes sometimes an artist's skill: e.g. Exodus 28:3, “All that are wise of heart, whom I have filled with a spirit of wisdom: and they shall make Aaron's garments;” Exodus 35:25-35; 36:1-8. Such skill was looked upon (Exodus 36:3, 6) as a result of intelligence and knowledge; just as we say “He knows how to do it.” In this sense the wise man is one who knows what others do not know, and who can therefore do special work. Similarly, men who have had a special training are called wise, Genesis 41:8; Exodus 7:11. For it was supposed that they knew what others did not, and that their knowledge was of practical use. Men able to direct well matters of practical life were called wise, Genesis 41:33, 39; 2 Samuel 20:16, 22; Ezekiel 28:3-5. In 2 Samuel 13:3 the word wise (A.V. “subtle”) denotes mere cleverness in selecting means without thought of the quality of the aim. But it was early seen that right choice of an aim is even more important than choice of the means to attain it, and needs a still deeper knowledge. Consequently, the word wisdom denotes also that knowledge which enables men to choose rightly both objects of pursuit and the path to reach them. And, since all sin injures the sinner, all pursuit of sinful objects is folly, arising from ignorance of the objects pursued. Consequently, the highest wisdom includes a moral element. Cp. Deuteronomy 4:6; 32:6, 29; Proverbs 1:2, 20ff; 2:2, 6, 7.

King Solomon was an embodiment of human wisdom, in its unity and in its variety: 1 Kings 3:9-28; 4:29-34. His wisdom included a wide acquaintance with natural objects, the practical counsel embodied in his 3000 proverbs, the poetry of his 5000 songs, and a discernment of men's characters which fitted him to be a king and judge. The noblest element of the wisdom of Solomon and his followers is permanently embodied in the Book of Proverbs and in the Apocryphal Wisdom of Solomon and Wisdom of the son of Sirach. It is a knowledge of that which is most worth knowing, a knowledge which fits men to choose the best aims and means in life.

The wisdom of God is the attribute manifested in His eternal choice of His purposes and of the means to attain them. It is specially seen in the various works of Creation: Psalm 104:24; Proverbs 3:19; 8:22ff; Job 9:4; 12:13, 16; 28:20, Wisdom 9:9f.

The common Greek conception of wisdom was similar to that of the Jews. In Plato's Apology, pp. 21-23, Socrates speaks of the wisdom of statesmen, poets, and artisans; and considers himself wiser than they because they knew not the limits of their own wisdom. He says truly (Apology p. 23a) that “Human wisdom is worth little or nothing;” and (Phaedrus 278d) that “God only is fitly called wise.” See quotation under 2 Corinthians 4:2. Aristotle speaks (Ethics bk. vi. 7) of wise stonecutters and sculptors; and of some men as wise, not in some specialty, but generally. He denies, however, that the statesman's prudence is wisdom; and defines the word to mean an acquaintance with first principles, a kind of knowledge which he declares to be profitless for matters of common life. In this he is supported by the Definitions which go under Plato's name, which define wisdom to be “An understanding of the things which exist always; a contemplative understanding of the causes of existing things.” Cicero (De Officiis bk. ii. 2) says: “Wisdom, as it has been defined by old philosophers, is a knowledge of things divine and human and of the causes by which these things are held together.” Cp. 4 Macc. 1:16, “Wisdom then is a knowledge of divine and human matters and of the causes of these.” But the common Greek use of the word differs little from the lower use of its Hebrew equivalent. Jews and Greeks alike conceived of wisdom as a knowledge of something worth knowing, and especially of that which is most worth knowing. But the Greeks valued most a knowledge of the underlying and eternal realities, as being the most worthy matter of human knowledge and as most fully satisfying the intelligence whereas the Jews ever remembered that knowledge is of real worth only so far as it enables a man to choose the best steps in life. And these collateral ideas were more or less embodied in the Greek and in the Hebrew conceptions of wisdom. Thus, their use of this one word reflected in no small measure the distinctive genius of the two nations.

The New Testament conception of wisdom agrees exactly with, and develops, that of the Old Testament. We have “a wise builder,” 1 Corinthians 3:10. The “wisdom of the Egyptians” (Acts 7:22) was whatever knowledge the nation had of things not generally known. So Romans 1:14. “The wisdom of the world” (1 Corinthians 1:20) is a knowledge embracing only things around, whether it be looked upon as satisfying the intelligence or as guiding the life. A life thus guided has necessarily to do (James 3:15) only with things of this world; and is closely associated (1 Corinthians 3:19) with craftiness. “The wisdom of God” is the attribute by which He selects purposes suited to His Nature, and the best means of attaining them. It is manifested (1 Corinthians 1:21) in creation; and more wonderfully (1 Corinthians 1:24) in redemption. Since the means chosen are various, it is “the manifold wisdom of God,” Ephesians 3:10. Since the purpose, and the means, of salvation were matters of divine forethought, we are told (1 Corinthians 2:7) that this “wisdom of God was foreordained before” time began. These divine purposes and the means for their accomplishment are made known to us (Ephesians 1:17) by the “Spirit of wisdom and revelation,” that thus they may become in ever increasing degree objects of human intelligence and the guide of human life. Cp. James 3:17. In this divinely-given wisdom are realized whatever conceptions of wisdom were formed by Jews or Greeks. The believer possesses, by God's gift, a knowledge of that which is most worth knowing, even of God Himself and His purposes, a knowledge which satisfies the highest human intelligence, reveals the eternal realities, and explains to some extent the mysteries of life. But this knowledge, instead of being, like that of Anaxagoras and Thales, (Aristotle, Ethics vi. 7,) merely speculative and of no practical use, enables its possessor to choose the best aim in life and the best means of attaining it. Thus is Christ “to us wisdom from God.”

On The wisdom of the Hebrews, see excellent papers in the Expositor vol. xi. p. 321, vol. xii. pp. 381, 436 by Dr. A. B. Davidson.

V. 4. And my speech in private, as well as my public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use;

but with the demonstration of the Spirit and of power-With that powerful kind of demonstration, which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence.

Verse 4. And my speech] oJ logov mou, My doctrine; the matter of my preaching.

And my preaching] to khrugma mou, My proclamation, my manner of recommending the grand but simple truths of the Gospel. Was not with enticing words of man’s wisdom] enpeiqoiv

anqrwpinhv sofiav logoiv, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame.

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

Verses 2-5. For I determined not to know any thing, &c. — To act as one who knew nothing, or to waive all my other knowledge, and not to preach any thing save Jesus Christ and him crucified — That is, what he taught, did, and suffered. Or, not only to preach the gospel sincerely, without any mixture of human wisdom, but chiefly to insist upon that part of it which seems most contemptible, and which human wisdom does most abhor, namely, concerning the sufferings and crucifixion of Christ. And I was with you — At my first entrance; in weakness — Of body, 2 Corinthians 12:7; and in fear — Lest I should offend any; and in much trembling — The emotion of my mind affected my very body. For I knew that I had enemies about me on every side, Acts 18:6, 9, and laboured under natural disadvantages, 2 Corinthians 10:10; and the force of the prejudice which I had to encounter was strong. And my speech — In private; and my preaching — In public; was not with enticing words — Or persuasive discourses; of man’s wisdom — With eloquence or philosophy, or with that pomp and sophistry of argument, which the learned men of the world are so ready to affect; but in demonstration of the Spirit and of power — With that powerful kind of demonstration which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence. That your faith should not stand in the wisdom of men, &c. — That your belief of the gospel, and the various important truths of it, might not be grounded on, or appear to be gained by, human wisdom or eloquence; but in the wisdom and power of God — Teaching men’s ignorance, guiding their foolishness, and giving efficacy to such weak means as he has seen fit to use.

Ver. 4. My speech, my word, discourse, and my manner of preaching was not with enticing words of man’s wisdom. The two words, peiqoiv logoiv, enticing or persuasive words, refer to the beauties of diction, Attic phrases, elegant periods, and ingenious insinuations, decorated with simile and metaphor. He left all that to juvenile rhetors. Full of his subject, the fountains of eloquence flowed from all the avenues of his soul. His doctrine was evangelical, the manifestation of the truth commending itself to every man’s conscience in the sight of God.

4. Enticing words—Not rhetorical or elocutional in style, but the persuasive utterances of a true philosophy. Demonstration— Manifestation. Of the Spirit—From or by the divine Spirit and divine power.

Ver. 3.-5. And I; again directs attention to the writer.

Fear and trembling: Psalm 2:11; 2 Corinthians 7:15; Philippians 2:12; Ephesians 6:5: strong eastern hyperbole, for anxious care to do right in something difficult and serious. Weakness: any kind of inability, including bodily weakness caused by sickness. This latter sense is very common, and is suggested in Galatians 4:13. But there is no hint of it here. Notice the slowly rising climax. In his intercourse with the Corinthians Paul was conscious of his own utter powerlessness to do the work he had in hand: this moved him to fear lest he should fail: and his fear became so great that he trembled while he preached. 1 Corinthians 2:4 gives further particulars about his preaching.

Word: any kind of verbal intercourse: proclamation, the formal announcement of the Gospel. Persuasive words of wisdom.

In men's wisdom: that you may believe the good news not because of the preacher's skill but because of the manifested power of God proving the message to be from God. This proof made persuasion needless. What was the proof afforded by the Spirit and power of God? Not the effect of the Gospel in the heart and life. For this can be appreciated only by those who experience it, i.e. by those who have already accepted the Gospel. It therefore cannot be the ground of their first acceptance of it. The effect of the Gospel in earlier converts may influence us: cp. 1 Corinthians 9:2. But this would not affect the founding of a church like that at Corinth. In Romans 15:19 Paul speaks of the “power of signs and wonders, power of the Spirit of God,” with which Christ wrought among the Corinthians as signs of his apostleship. And the proof appealed to here can be no other than the miracles wrought by the power of God through the agency of the Holy Spirit in proof that Paul's proclamation is true. Such proof would, as his words imply, supersede all persuasion. Our ignorance of details prevents us from distinguishing exactly between the signs which Paul actually wrought and those which the Jews (1 Corinthians 1:22) vainly asked for. But this difficulty is, by its close coincidence with Matthew 12:38; 16:1; John 4:48, a mark of genuineness. And these passages remove any objection, based on 1 Corinthians 1:22, to my exposition of 1 Corinthians 2:4. For Christ, while refusing the signs asked for by the Jews, wrought miracles in proof of His words: John 5:36; 10:25.

Notice that 1 Corinthians 2:4 and 2 Corinthians 12:12 confirm Romans 15:19. For Paul appeals in these passages to miracles wrought among those to whom he writes, and from whose midst he writes to the Romans, in proof of his teaching. His appeal is confirmed by the independent authority of Acts 14:3, 10; 19:11; 3:7; 4:16, etc; and by the Gospels which attribute to Christ similar miracles with the same purpose.

We do not wonder now that Paul abstained carefully from all appearance of rhetorical art. The visible proofs of the power and presence of God made persuasion needless. An attempt to persuade would rather obscure the sufficiency of the divine credentials.

Although the underlying principles of this section are valid for all ages, the absence of miracles now warns us to be careful in applying to our own day Paul's words to the Corinthians.

Paul's appeal to God's power in proof of his teaching, and his description of it (certainly in 1 Corinthians 1:6) as a testimony, agree remarkably with his assumption, without any proof, of the five great foundation doctrines of the Epistle to the Romans. See my Romans, Dissertation i. 3. In 1 Corinthians 1:21b we have Doctrine 1: and the prominence given to the cross of Christ in 1 Corinthians 1:17f, 23; 2:2 as the matter of Paul's preaching, finds its only explanation in Doctrine 2. And, that the success of the Gospel chiefly among the humbler ranks was by God's deliberate choice, accords exactly with the doctrine of election taught in Romans 9:12. Thus on the threshold of this Epistle we recognize the voice of the author of the Epistle to the Romans.

SECTION 3 is throughout a proof that mere human wisdom is powerless to save. The good news was not clothed in such forms as human wisdom would select, lest the clothing should obscure and thus impede the divine power which operates through the death of Christ and through its announcement to men. This agrees with an ancient prophecy touching the statesmen of Judah at the time of Sennacherib's invasion and the deliverance then wrought by God. And it is confirmed by the facts of Paul's own day. For it is evident that all the wisdom of the world has not revealed to men a saving knowledge of God; while, by an announcement which the wisdom of the world condemned as foolish and which actually led many Jews to reject Christ, God's people have experienced the power, and have looked into the mind, of God. This is also confirmed, not only by the different effect of the Gospel on different men, but also by the kind of men whom by the Gospel God has drawn to Himself: for these are such as seem least likely to do His great work. These unlikely agents He has joined to Christ, who has become to them all they need.

With this method of God's procedure Paul's conduct at Corinth was in exact agreement. The human wisdom which God refused to employ, Paul also refused. As a preacher he was a monument of weakness: but his word was accompanied by the manifestations of divine power, in order that on the manifest power of God the faith of his converts might rest securely. The word WISDOM denotes sometimes an artist's skill: e.g. Exodus 28:3, “All that are wise of heart, whom I have filled with a spirit of wisdom: and they shall make Aaron's garments;” Exodus 35:25-35; 36:1-8. Such skill was looked upon (Exodus 36:3, 6) as a result of intelligence and knowledge; just as we say “He knows how to do it.” In this sense the wise man is one who knows what others do not know, and who can therefore do special work. Similarly, men who have had a special training are called wise, Genesis 41:8; Exodus 7:11. For it was supposed that they knew what others did not, and that their knowledge was of practical use. Men able to direct well matters of practical life were called wise, Genesis 41:33, 39; 2 Samuel 20:16, 22; Ezekiel 28:3-5. In 2 Samuel 13:3 the word wise (A.V. “subtle”) denotes mere cleverness in selecting means without thought of the quality of the aim. But it was early seen that right choice of an aim is even more important than choice of the means to attain it, and needs a still deeper knowledge. Consequently, the word wisdom denotes also that knowledge which enables men to choose rightly both objects of pursuit and the path to reach them. And, since all sin injures the sinner, all pursuit of sinful objects is folly, arising from ignorance of the objects pursued. Consequently, the highest wisdom includes a moral element. Cp. Deuteronomy 4:6; 32:6, 29; Proverbs 1:2, 20ff; 2:2, 6, 7.

King Solomon was an embodiment of human wisdom, in its unity and in its variety: 1 Kings 3:9-28; 4:29-34. His wisdom included a wide acquaintance with natural objects, the practical counsel embodied in his 3000 proverbs, the poetry of his 5000 songs, and a discernment of men's characters which fitted him to be a king and judge. The noblest element of the wisdom of Solomon and his followers is permanently embodied in the Book of Proverbs and in the Apocryphal Wisdom of Solomon and Wisdom of the son of Sirach. It is a knowledge of that which is most worth knowing, a knowledge which fits men to choose the best aims and means in life.

The wisdom of God is the attribute manifested in His eternal choice of His purposes and of the means to attain them. It is specially seen in the various works of Creation: Psalm 104:24; Proverbs 3:19; 8:22ff; Job 9:4; 12:13, 16; 28:20, Wisdom 9:9f.

The common Greek conception of wisdom was similar to that of the Jews. In Plato's Apology, pp. 21-23, Socrates speaks of the wisdom of statesmen, poets, and artisans; and considers himself wiser than they because they knew not the limits of their own wisdom. He says truly (Apology p. 23a) that “Human wisdom is worth little or nothing;” and (Phaedrus 278d) that “God only is fitly called wise.” See quotation under 2 Corinthians 4:2. Aristotle speaks (Ethics bk. vi. 7) of wise stonecutters and sculptors; and of some men as wise, not in some specialty, but generally. He denies, however, that the statesman's prudence is wisdom; and defines the word to mean an acquaintance with first principles, a kind of knowledge which he declares to be profitless for matters of common life. In this he is supported by the Definitions which go under Plato's name, which define wisdom to be “An understanding of the things which exist always; a contemplative understanding of the causes of existing things.” Cicero (De Officiis bk. ii. 2) says: “Wisdom, as it has been defined by old philosophers, is a knowledge of things divine and human and of the causes by which these things are held together.” Cp. 4 Macc. 1:16, “Wisdom then is a knowledge of divine and human matters and of the causes of these.” But the common Greek use of the word differs little from the lower use of its Hebrew equivalent. Jews and Greeks alike conceived of wisdom as a knowledge of something worth knowing, and especially of that which is most worth knowing. But the Greeks valued most a knowledge of the underlying and eternal realities, as being the most worthy matter of human knowledge and as most fully satisfying the intelligence whereas the Jews ever remembered that knowledge is of real worth only so far as it enables a man to choose the best steps in life. And these collateral ideas were more or less embodied in the Greek and in the Hebrew conceptions of wisdom. Thus, their use of this one word reflected in no small measure the distinctive genius of the two nations.

The New Testament conception of wisdom agrees exactly with, and develops, that of the Old Testament. We have “a wise builder,” 1 Corinthians 3:10. The “wisdom of the Egyptians” (Acts 7:22) was whatever knowledge the nation had of things not generally known. So Romans 1:14. “The wisdom of the world” (1 Corinthians 1:20) is a knowledge embracing only things around, whether it be looked upon as satisfying the intelligence or as guiding the life. A life thus guided has necessarily to do (James 3:15) only with things of this world; and is closely associated (1 Corinthians 3:19) with craftiness. “The wisdom of God” is the attribute by which He selects purposes suited to His Nature, and the best means of attaining them. It is manifested (1 Corinthians 1:21) in creation; and more wonderfully (1 Corinthians 1:24) in redemption. Since the means chosen are various, it is “the manifold wisdom of God,” Ephesians 3:10. Since the purpose, and the means, of salvation were matters of divine forethought, we are told (1 Corinthians 2:7) that this “wisdom of God was foreordained before” time began. These divine purposes and the means for their accomplishment are made known to us (Ephesians 1:17) by the “Spirit of wisdom and revelation,” that thus they may become in ever increasing degree objects of human intelligence and the guide of human life. Cp. James 3:17. In this divinely-given wisdom are realized whatever conceptions of wisdom were formed by Jews or Greeks. The believer possesses, by God's gift, a knowledge of that which is most worth knowing, even of God Himself and His purposes, a knowledge which satisfies the highest human intelligence, reveals the eternal realities, and explains to some extent the mysteries of life. But this knowledge, instead of being, like that of Anaxagoras and Thales, (Aristotle, Ethics vi. 7,) merely speculative and of no practical use, enables its possessor to choose the best aim in life and the best means of attaining it. Thus is Christ “to us wisdom from God.”

On The wisdom of the Hebrews, see excellent papers in the Expositor vol. xi. p. 321, vol. xii. pp. 381, 436 by Dr. A. B. Davidson.

V. 5. That your faith might not be built on the wisdom or power of man, but on the wisdom and power of God.

Verse 5. That your faith should not stand] That the illumination of your souls and your conversion to God might appear to have nothing human in it: your belief, therefore, of the truths which have been proposed to you is founded, not in human wisdom, but in Divine power: human wisdom was not employed; and human power, if it had been employed, could not have produced the change.

Verses 2-5. For I determined not to know any thing, &c. — To act as one who knew nothing, or to waive all my other knowledge, and not to preach any thing save Jesus Christ and him crucified — That is, what he taught, did, and suffered. Or, not only to preach the gospel sincerely, without any mixture of human wisdom, but chiefly to insist upon that part of it which seems most contemptible, and which human wisdom does most abhor, namely, concerning the sufferings and crucifixion of Christ. And I was with you — At my first entrance; in weakness — Of body, 2 Corinthians 12:7; and in fear — Lest I should offend any; and in much trembling — The emotion of my mind affected my very body. For I knew that I had enemies about me on every side, Acts 18:6, 9, and laboured under natural disadvantages, 2 Corinthians 10:10; and the force of the prejudice which I had to encounter was strong. And my speech — In private; and my preaching — In public; was not with enticing words — Or persuasive discourses; of man’s wisdom — With eloquence or philosophy, or with that pomp and sophistry of argument, which the learned men of the world are so ready to affect; but in demonstration of the Spirit and of power — With that powerful kind of demonstration which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence. That your faith should not stand in the wisdom of men, &c. — That your belief of the gospel, and the various important truths of it, might not be grounded on, or appear to be gained by, human wisdom or eloquence; but in the wisdom and power of God — Teaching men’s ignorance, guiding their foolishness, and giving efficacy to such weak means as he has seen fit to use.

5. Wisdom of men—The philosophy of the Grecian schools. Power—The powerful influence of the Spirit of God.

II. BUT HE HAS AN AUTHORITY, AS ORGAN OF A GOD-GIVEN REVELATION, WHICH IS DECISIVE AND ULTIMATE, 1 Corinthians 2:6-4:21.

1. Yet Christianity has indeed a wisdom (sophia) of its own, not human, but God-given, understood by the spiritual alone, 6-16.

Ver. 3.-5. And I; again directs attention to the writer.

Fear and trembling: Psalm 2:11; 2 Corinthians 7:15; Philippians 2:12; Ephesians 6:5: strong eastern hyperbole, for anxious care to do right in something difficult and serious. Weakness: any kind of inability, including bodily weakness caused by sickness. This latter sense is very common, and is suggested in Galatians 4:13. But there is no hint of it here. Notice the slowly rising climax. In his intercourse with the Corinthians Paul was conscious of his own utter powerlessness to do the work he had in hand: this moved him to fear lest he should fail: and his fear became so great that he trembled while he preached. 1 Corinthians 2:4 gives further particulars about his preaching.

Word: any kind of verbal intercourse: proclamation, the formal announcement of the Gospel. Persuasive words of wisdom.

In men's wisdom: that you may believe the good news not because of the preacher's skill but because of the manifested power of God proving the message to be from God. This proof made persuasion needless. What was the proof afforded by the Spirit and power of God? Not the effect of the Gospel in the heart and life. For this can be appreciated only by those who experience it, i.e. by those who have already accepted the Gospel. It therefore cannot be the ground of their first acceptance of it. The effect of the Gospel in earlier converts may influence us: cp. 1 Corinthians 9:2. But this would not affect the founding of a church like that at Corinth. In Romans 15:19 Paul speaks of the “power of signs and wonders, power of the Spirit of God,” with which Christ wrought among the Corinthians as signs of his apostleship. And the proof appealed to here can be no other than the miracles wrought by the power of God through the agency of the Holy Spirit in proof that Paul's proclamation is true. Such proof would, as his words imply, supersede all persuasion. Our ignorance of details prevents us from distinguishing exactly between the signs which Paul actually wrought and those which the Jews (1 Corinthians 1:22) vainly asked for. But this difficulty is, by its close coincidence with Matthew 12:38; 16:1; John 4:48, a mark of genuineness. And these passages remove any objection, based on 1 Corinthians 1:22, to my exposition of 1 Corinthians 2:4. For Christ, while refusing the signs asked for by the Jews, wrought miracles in proof of His words: John 5:36; 10:25.

Notice that 1 Corinthians 2:4 and 2 Corinthians 12:12 confirm Romans 15:19. For Paul appeals in these passages to miracles wrought among those to whom he writes, and from whose midst he writes to the Romans, in proof of his teaching. His appeal is confirmed by the independent authority of Acts 14:3, 10; 19:11; 3:7; 4:16, etc; and by the Gospels which attribute to Christ similar miracles with the same purpose.

We do not wonder now that Paul abstained carefully from all appearance of rhetorical art. The visible proofs of the power and presence of God made persuasion needless. An attempt to persuade would rather obscure the sufficiency of the divine credentials.

Although the underlying principles of this section are valid for all ages, the absence of miracles now warns us to be careful in applying to our own day Paul's words to the Corinthians.

Paul's appeal to God's power in proof of his teaching, and his description of it (certainly in 1 Corinthians 1:6) as a testimony, agree remarkably with his assumption, without any proof, of the five great foundation doctrines of the Epistle to the Romans. See my Romans, Dissertation i. 3. In 1 Corinthians 1:21b we have Doctrine 1: and the prominence given to the cross of Christ in 1 Corinthians 1:17f, 23; 2:2 as the matter of Paul's preaching, finds its only explanation in Doctrine 2. And, that the success of the Gospel chiefly among the humbler ranks was by God's deliberate choice, accords exactly with the doctrine of election taught in Romans 9:12. Thus on the threshold of this Epistle we recognize the voice of the author of the Epistle to the Romans.

SECTION 3 is throughout a proof that mere human wisdom is powerless to save. The good news was not clothed in such forms as human wisdom would select, lest the clothing should obscure and thus impede the divine power which operates through the death of Christ and through its announcement to men. This agrees with an ancient prophecy touching the statesmen of Judah at the time of Sennacherib's invasion and the deliverance then wrought by God. And it is confirmed by the facts of Paul's own day. For it is evident that all the wisdom of the world has not revealed to men a saving knowledge of God; while, by an announcement which the wisdom of the world condemned as foolish and which actually led many Jews to reject Christ, God's people have experienced the power, and have looked into the mind, of God. This is also confirmed, not only by the different effect of the Gospel on different men, but also by the kind of men whom by the Gospel God has drawn to Himself: for these are such as seem least likely to do His great work. These unlikely agents He has joined to Christ, who has become to them all they need.

With this method of God's procedure Paul's conduct at Corinth was in exact agreement. The human wisdom which God refused to employ, Paul also refused. As a preacher he was a monument of weakness: but his word was accompanied by the manifestations of divine power, in order that on the manifest power of God the faith of his converts might rest securely. The word WISDOM denotes sometimes an artist's skill: e.g. Exodus 28:3, “All that are wise of heart, whom I have filled with a spirit of wisdom: and they shall make Aaron's garments;” Exodus 35:25-35; 36:1-8. Such skill was looked upon (Exodus 36:3, 6) as a result of intelligence and knowledge; just as we say “He knows how to do it.” In this sense the wise man is one who knows what others do not know, and who can therefore do special work. Similarly, men who have had a special training are called wise, Genesis 41:8; Exodus 7:11. For it was supposed that they knew what others did not, and that their knowledge was of practical use. Men able to direct well matters of practical life were called wise, Genesis 41:33, 39; 2 Samuel 20:16, 22; Ezekiel 28:3-5. In 2 Samuel 13:3 the word wise (A.V. “subtle”) denotes mere cleverness in selecting means without thought of the quality of the aim. But it was early seen that right choice of an aim is even more important than choice of the means to attain it, and needs a still deeper knowledge. Consequently, the word wisdom denotes also that knowledge which enables men to choose rightly both objects of pursuit and the path to reach them. And, since all sin injures the sinner, all pursuit of sinful objects is folly, arising from ignorance of the objects pursued. Consequently, the highest wisdom includes a moral element. Cp. Deuteronomy 4:6; 32:6, 29; Proverbs 1:2, 20ff; 2:2, 6, 7.

King Solomon was an embodiment of human wisdom, in its unity and in its variety: 1 Kings 3:9-28; 4:29-34. His wisdom included a wide acquaintance with natural objects, the practical counsel embodied in his 3000 proverbs, the poetry of his 5000 songs, and a discernment of men's characters which fitted him to be a king and judge. The noblest element of the wisdom of Solomon and his followers is permanently embodied in the Book of Proverbs and in the Apocryphal Wisdom of Solomon and Wisdom of the son of Sirach. It is a knowledge of that which is most worth knowing, a knowledge which fits men to choose the best aims and means in life.

The wisdom of God is the attribute manifested in His eternal choice of His purposes and of the means to attain them. It is specially seen in the various works of Creation: Psalm 104:24; Proverbs 3:19; 8:22ff; Job 9:4; 12:13, 16; 28:20, Wisdom 9:9f.

The common Greek conception of wisdom was similar to that of the Jews. In Plato's Apology, pp. 21-23, Socrates speaks of the wisdom of statesmen, poets, and artisans; and considers himself wiser than they because they knew not the limits of their own wisdom. He says truly (Apology p. 23a) that “Human wisdom is worth little or nothing;” and (Phaedrus 278d) that “God only is fitly called wise.” See quotation under 2 Corinthians 4:2. Aristotle speaks (Ethics bk. vi. 7) of wise stonecutters and sculptors; and of some men as wise, not in some specialty, but generally. He denies, however, that the statesman's prudence is wisdom; and defines the word to mean an acquaintance with first principles, a kind of knowledge which he declares to be profitless for matters of common life. In this he is supported by the Definitions which go under Plato's name, which define wisdom to be “An understanding of the things which exist always; a contemplative understanding of the causes of existing things.” Cicero (De Officiis bk. ii. 2) says: “Wisdom, as it has been defined by old philosophers, is a knowledge of things divine and human and of the causes by which these things are held together.” Cp. 4 Macc. 1:16, “Wisdom then is a knowledge of divine and human matters and of the causes of these.” But the common Greek use of the word differs little from the lower use of its Hebrew equivalent. Jews and Greeks alike conceived of wisdom as a knowledge of something worth knowing, and especially of that which is most worth knowing. But the Greeks valued most a knowledge of the underlying and eternal realities, as being the most worthy matter of human knowledge and as most fully satisfying the intelligence whereas the Jews ever remembered that knowledge is of real worth only so far as it enables a man to choose the best steps in life. And these collateral ideas were more or less embodied in the Greek and in the Hebrew conceptions of wisdom. Thus, their use of this one word reflected in no small measure the distinctive genius of the two nations.

The New Testament conception of wisdom agrees exactly with, and develops, that of the Old Testament. We have “a wise builder,” 1 Corinthians 3:10. The “wisdom of the Egyptians” (Acts 7:22) was whatever knowledge the nation had of things not generally known. So Romans 1:14. “The wisdom of the world” (1 Corinthians 1:20) is a knowledge embracing only things around, whether it be looked upon as satisfying the intelligence or as guiding the life. A life thus guided has necessarily to do (James 3:15) only with things of this world; and is closely associated (1 Corinthians 3:19) with craftiness. “The wisdom of God” is the attribute by which He selects purposes suited to His Nature, and the best means of attaining them. It is manifested (1 Corinthians 1:21) in creation; and more wonderfully (1 Corinthians 1:24) in redemption. Since the means chosen are various, it is “the manifold wisdom of God,” Ephesians 3:10. Since the purpose, and the means, of salvation were matters of divine forethought, we are told (1 Corinthians 2:7) that this “wisdom of God was foreordained before” time began. These divine purposes and the means for their accomplishment are made known to us (Ephesians 1:17) by the “Spirit of wisdom and revelation,” that thus they may become in ever increasing degree objects of human intelligence and the guide of human life. Cp. James 3:17. In this divinely-given wisdom are realized whatever conceptions of wisdom were formed by Jews or Greeks. The believer possesses, by God's gift, a knowledge of that which is most worth knowing, even of God Himself and His purposes, a knowledge which satisfies the highest human intelligence, reveals the eternal realities, and explains to some extent the mysteries of life. But this knowledge, instead of being, like that of Anaxagoras and Thales, (Aristotle, Ethics vi. 7,) merely speculative and of no practical use, enables its possessor to choose the best aim in life and the best means of attaining it. Thus is Christ “to us wisdom from God.”

On The wisdom of the Hebrews, see excellent papers in the Expositor vol. xi. p. 321, vol. xii. pp. 381, 436 by Dr. A. B. Davidson.

V. 6. Yet we speak wisdom-Yea, the truest and most excellent wisdom. Among the perfect-Adult, experienced Christians. By wisdom here he seems to mean, not the whole Christian doctrine, but the most sublime and abstruse parts of it.

But not the wisdom admired and taught by the men of this world, nor of the rulers of this world, Jewish or heathen, that come to nought-Both they and their wisdom, and the world itself.

Verse 6. We speak wisdom among them that are perfect] By the en toiv teleioiv, among those that are perfect, we are to understand Christians of the highest knowledge and attainments-those who were fully instructed in the knowledge of God through Christ Jesus. Nothing, in the judgment of St. Paul, deserved the name of wisdom but this. And though he apologizes for his not coming to them with excellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that came from above. Dr. Lightfoot thinks that the apostle mentions a fourfold wisdom.

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

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

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

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

Verses 6-8. Howbeit, we speak wisdom — Yea, the truest and most excellent wisdom: for the subject matter of our preaching is the most wise contrivance and counsel of God concerning the salvation of mankind by Christ crucified, which will be acknowledged to be the highest wisdom, though not by learned philosophers, yet by humble, sincere, and well-instructed Christians. Such are here meant by them that are perfect — That is, perfectly enlightened by the Word and Spirit of God, and renewed by his grace, so as to have attained to a maturity of Christian knowledge and experience: being no longer children, but men in understanding, (1 Corinthians 14:20,) having arrived at spiritual manhood, called, Ephesians 4:13, the measure of the stature of the fulness of Christ. See also Hebrews 5:14, and 6:1, where teleioi, perfect, is taken in the same sense, and is rendered, of full age, and signifies those who no longer need to be fed with milk, being able to digest strong meat, having, by reason of use, or habit, their senses exercised to discern both good and evil. What the apostle here calls wisdom, includes, as Macknight justly observes, “the doctrine concerning the person and offices of Christ, treated of in his epistles to the Ephesians and Colossians; the justification of sinners by faith counted to them for righteousness, explained in his epistle to the Romans; the rejection and resumption of the Jews, foretold in the same epistle; the coming and destruction of the man of sin, foretold 2 Thessalonians 2.; the priesthood, sacrifice, and intercession of Christ, explained in his epistle to the Hebrews; and the resurrection of the dead, foretold in this epistle: in short, the whole doctrine of the gospel, taken complexly.” Yet not the wisdom of this world — The wisdom admired and taught by the men of this world, such as that which teaches men how to manage their temporal affairs properly, in order to their living comfortable lives upon earth, and the various branches of human learning. Nor of the princes — Or rulers; of this world — The wisdom admired and sought by the great politicians of the age, whether Jews or Gentiles; that come to naught — Both they, and their wisdom, and the world itself. But — Being taught of God to despise the transient vanities which delude the generality of mankind; we speak the wisdom of God — Infinitely more worthy, surely, of the attentive consideration and regard of all rational and immortal beings, than the short-lived wisdom of this world: in a mystery — Such as no creature could discover without supernatural revelation, Ephesians 3:9, 10, and which was especially kept secret from the wise and learned of the world, verse 8: even the hidden wisdom — Hidden formerly under holy mysteries and Jewish types, and but darkly revealed to and by the prophets; and altogether unknown to the heathen: which God ordained before the world — Purposed from everlasting to reveal in the gospel; unto our glory — To bring us to glory by the saving knowledge of it: glory arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes. So far is this wisdom from coming to naught, like worldly wisdom! Which none of the princes of this world knew — Whether Jewish or heathen; for had they known it — Had they understood this wisdom, and known that the only way to attain happiness was to receive in faith, love, and new obedience, Jesus of Nazareth, as the true Messiah and only Saviour, and the great truths of his everlasting gospel; surely they would not have crucified — Punished as a slave; the Lord of glory — The glorious Head of his church and of the world, the final Judge of men and angels, and the author of eternal salvation to all that obey him, Hebrews 5:9. The giving Christ this august title, peculiar to Deity, plainly shows him to be, in union with the Father and the Holy Spirit, the true God. Thus the Father is styled, the Father of glory, Ephesians 1:17, and the Holy Ghost, the Spirit of glory, 1 Peter 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are the God of glory, as the only true God is called, Psalm 29:3, Acts 7:2.

Ver. 6. We speak wisdom among them that are perfect, who have a perfect knowledge and understanding of the truth. Even the hidden wisdom of God, the glorious plan of our redemption, concealed in the eternal mind; and though it may appear as foolishness to the princes and doctors of the age, it nevertheless transports the minds of angels and men who contemplate it with devout affections.

6. Howbeit—Notwithstanding all this depreciation of sophia. Perfect— Not to the carnal or babes, (1 Corinthians 3:1,) but to the adult, (for such is the meaning of the word perfect) in Christ, and who are, therefore, called spiritual, verse 15, and who have attained a higher Christian life. The carnal, 1 Corinthians 3:3, are under influence of evil passions, 3:4, are to be rebuked for sin, 1 Corinthians 3:17, and threatened with judgment, 4:21. See note on 3:1. The privileges of the perfect are now described, 9-16. Princes… nought—Notes on 1 Corinthians 1:26-28.

I CORINTHIANS

SECTION 4 — PAUL PREACHES WISDOM TO

MATURE CHRISTIANS: BUT HIS READERS ARE

NOT SUCH CH. 2:6-3:4

Wisdom, however, we do speak, among them that are full grown; but wisdom not of this age, nor of the rulers of this age, who are coming to nought.* (*Or, being made of no effect.) But we speak God's wisdom, in a mystery, the hidden wisdom, which God foreordained before the ages for our glory; which not one of the rulers of this age knows, (for, if they had known it, not the Lord of the glory would they have crucified,) but, according as it is written, “Things which Eye has not seen and Ear has not heard and into man's heart have not gone up, so many things as God has prepared for those that love Him.” (Isaiah 64:4.) But to us God has revealed them through the Spirit. For the Spirit searches all things, even the deep things of God. For who knows, of men, the things of the man except the spirit of the man which is in him? In this way also the things of God no one knows except the Spirit of God. But we, not the spirit of the world did we receive but the Spirit which is from God, that we may know the things which by God have been graciously given to us. Which things we also speak, not in taught words of human wisdom, but in taught words of the Spirit to spiritual things joining spiritual things. But a soul-governed man does not receive the things of the Spirit of God. for they are foolishness to him,; and he cannot know them, because they are spiritually discerned. (Or, examined, examines.) But the spiritual man discernst all things: but himself is by no one discerned. (Or, examined, examines.) For who has learnt the mind of the Lord, and will instruct Him? And, as for us, we have the mind of Christ.

And I, brothers, I could not (Or, have not been able to speak.) speak to you as to spiritual men, but as to men of the flesh, as to babes in Christ. Milk I gave you to drink, not solid food. for not yet were you strong enough. No, not yet even now are you strong enough. For you are still fleshly. For where there is among you emulation and strife, are you not fleshly and walk as men? For when one says, I am a follower of Paul, another, I of Apollos, are you not men? Although the Gospel does not claim acceptance because it imparts wisdom, yet, to mature Christians, it imparts the highest wisdom, 1 Corinthians 2:6-9; a wisdom revealed to Paul and his colleagues by the Spirit, 1 Corinthians 2:10-13; and therefore incomprehensible to men possessing only natural intelligence, 1 Corinthians 2:14-16; to men such as the conduct of Paul's readers proves them to be, 1 Corinthians 3:1-4.

Ver. 6. The change from “my word” (1 Corinthians 2:4) to we speak, is frequent in these epistles to mark a transition from Paul's personal matters to the Gospel and its preachers generally. Cp. 2 Corinthians 2:13, 14.

Wisdom: higher knowledge, satisfying the intelligence and directing purpose and action. See note above.

Full grown, or mature: that which has reached its full development or goal: common in classic Greek for a full grown man in contrast to a child. Cp. 1 Corinthians 3:1. Same word in 1 Corinthians 13:10; 14:20; Ephesians 4:13; Hebrews 5:14; Philippians 3:15; Colossians 1:28; 4:12; Romans 12:2. The rendering “perfect” is less accurate; and is very liable to be misunderstood. That Paul speaks of himself in Philippians 3:15 as one of the mature ones, after saying (Philippians 3:12) that he is not yet “matured,” implies that the word was not a technical term for a definite stage of spiritual growth. As in bodily, so in spiritual, life we cannot mark exactly the moment of maturity. But the use of the word implies a stage of growth higher than justification and sufficiently definite to be an object of thought. They who enjoy the full salvation proclaimed in Romans 6:11 have a maturity compared with which their earlier state was childhood. Once their spiritual life was dependent on human helpers. Now they find that God is Himself sufficient to maintain them in full vigor by His own presence under all circumstances with or without human helpers. And, than this, there is no surer mark of Christian maturity. Full grown, refers, not to knowledge merely, but to the entire Christian life. For Paul, while admitting (1 Corinthians 1:5) the knowledge of the Corinthian Christians, appeals (1 Corinthians 3:1) to their contentions in proof that they were still “babes in Christ,” and therefore incapable of higher teaching. And to this he evidently refers here. Only mature Christians can understand the higher knowledge: and therefore, only when surrounded by such, does Paul teach it. Not of this age: not such wisdom as is possessed by men “of this age;” not “the wisdom of the world,” 1 Corinthians 1:20.

Rulers of this age; whose policy pertains only to the present world-period. They are a conspicuous example of the wisdom of this age.

Who are coming to nought: their power is passing away. See under 1 Corinthians 1:28. Their power belongs to, and will cease with, the present age. Therefore, as this age is each moment passing away, so is their power.

V. 7. But we speak the mysterious wisdom of God, which was hidden for many ages from all the world, and is still hidden even from babes in Christ; much more from all unbelievers.

Which God ordained before the world-So far is this from coming to nought, like worldly wisdom.

For our glory-Arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes.

Verse 7. The wisdom of God in a mystery] The GOSPEL of Jesus Christ, which had been comparatively hidden from the foundation of the world, (the settling of the Jewish economy, as this phrase often means,) though appointed from the beginning to be revealed in the fulness of time. For, though this Gospel was, in a certain sense, announced by the prophets, and prefigured by the law, yet it is certain that even the most intelligent of the Jewish rulers, their doctors, scribes, and Pharisees, had no adequate knowledge of it; therefore it was still a mystery to them and others, till it was so gloriously revealed by the preaching of the apostles.

Verses 6-8. Howbeit, we speak wisdom — Yea, the truest and most excellent wisdom: for the subject matter of our preaching is the most wise contrivance and counsel of God concerning the salvation of mankind by Christ crucified, which will be acknowledged to be the highest wisdom, though not by learned philosophers, yet by humble, sincere, and well-instructed Christians. Such are here meant by them that are perfect — That is, perfectly enlightened by the Word and Spirit of God, and renewed by his grace, so as to have attained to a maturity of Christian knowledge and experience: being no longer children, but men in understanding, (1 Corinthians 14:20,) having arrived at spiritual manhood, called, Ephesians 4:13, the measure of the stature of the fulness of Christ. See also Hebrews 5:14, and 6:1, where teleioi, perfect, is taken in the same sense, and is rendered, of full age, and signifies those who no longer need to be fed with milk, being able to digest strong meat, having, by reason of use, or habit, their senses exercised to discern both good and evil. What the apostle here calls wisdom, includes, as Macknight justly observes, “the doctrine concerning the person and offices of Christ, treated of in his epistles to the Ephesians and Colossians; the justification of sinners by faith counted to them for righteousness, explained in his epistle to the Romans; the rejection and resumption of the Jews, foretold in the same epistle; the coming and destruction of the man of sin, foretold 2 Thessalonians 2.; the priesthood, sacrifice, and intercession of Christ, explained in his epistle to the Hebrews; and the resurrection of the dead, foretold in this epistle: in short, the whole doctrine of the gospel, taken complexly.” Yet not the wisdom of this world — The wisdom admired and taught by the men of this world, such as that which teaches men how to manage their temporal affairs properly, in order to their living comfortable lives upon earth, and the various branches of human learning. Nor of the princes — Or rulers; of this world — The wisdom admired and sought by the great politicians of the age, whether Jews or Gentiles; that come to naught — Both they, and their wisdom, and the world itself. But — Being taught of God to despise the transient vanities which delude the generality of mankind; we speak the wisdom of God — Infinitely more worthy, surely, of the attentive consideration and regard of all rational and immortal beings, than the short-lived wisdom of this world: in a mystery — Such as no creature could discover without supernatural revelation, Ephesians 3:9, 10, and which was especially kept secret from the wise and learned of the world, verse 8: even the hidden wisdom — Hidden formerly under holy mysteries and Jewish types, and but darkly revealed to and by the prophets; and altogether unknown to the heathen: which God ordained before the world — Purposed from everlasting to reveal in the gospel; unto our glory — To bring us to glory by the saving knowledge of it: glory arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes. So far is this wisdom from coming to naught, like worldly wisdom! Which none of the princes of this world knew — Whether Jewish or heathen; for had they known it — Had they understood this wisdom, and known that the only way to attain happiness was to receive in faith, love, and new obedience, Jesus of Nazareth, as the true Messiah and only Saviour, and the great truths of his everlasting gospel; surely they would not have crucified — Punished as a slave; the Lord of glory — The glorious Head of his church and of the world, the final Judge of men and angels, and the author of eternal salvation to all that obey him, Hebrews 5:9. The giving Christ this august title, peculiar to Deity, plainly shows him to be, in union with the Father and the Holy Spirit, the true God. Thus the Father is styled, the Father of glory, Ephesians 1:17, and the Holy Ghost, the Spirit of glory, 1 Peter 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are the God of glory, as the only true God is called, Psalm 29:3, Acts 7:2.

Ver. 7. We speak the wisdom of God in a mystery. Socinians are almost the only persons who pretend to a religion without mystery, yet even deism itself has its mysteries, such as are inexplicable. The doctrines of divine revelation especially bear this character, this impress of the deity, or they would not correspond with the works of creation and providence, which all the efforts of human science have been unable to explore. The incarnation of the eternal WORD, God manifest in the flesh, is declared to be preëminently a mystery, the mystery of godliness. On any other hypothesis however than that of his true and proper divinity, there would be nothing mysterious or wonderful in his advent, and the language of the apostle would be overcharged and incorrect. The resurrection of the dead is mentioned as a mystery incapable of explanation. 1 Corinthians 15:51. Such also is the nature of Christ’s sufferings in the garden and on the cross, together with the whole scheme of man’s redemption, in which the supreme Being has overwhelmed with astonishment the whole intelligent universe, and left all created minds at an infinite distance in their research. Even the inspired and seraphic apostle, standing on the borders of this abyss, could only exclaim, Oh the depths! Men pretending therefore to preach a gospel destitute of mystery, can never be considered as preaching the gospel of Christ.

7. Wisdom of God—Note on 1 Corinthians 1:17.

Ver. 7.- 8. God's wisdom: the eternal purpose of salvation, embracing the noblest ends and means, satisfying the intelligence of God and of those to whom it is revealed, the guide of God's own action and the only worthy guide of human action. This purpose, announced in the Gospel, Paul and his colleagues speak in the form of a mystery, (see note below,) i.e. in words which contain (under a guise which the world calls foolishness) a secret of infinite worth known only to those to whom God reveals it, viz. to mature Christians.

Hidden wisdom; keeps before us the chief thought of mystery, thus preparing the way for 1 Corinthians 2:11, 14. Cp. Ephesians 3:9, Colossians 1:26. The wisdom of God assumed concrete form in His purpose of salvation, which He marked-out-before-hand (or foreordained: see Romans 8:29) in His own mind before the ages of time began, with a view to our glory, i.e. to cover us with eternal splendor. Cp. Romans 8:30. That this purpose was earlier than the ages, proves it to be superior to the wisdom of this age.”

Which not one etc.: stately contrast to which God etc.

For if etc.: proof that they did not know it.

The Lord of the glory: James 2:1; cp. Ephesians 1:17; Acts 7:2: the Master, of whom the well-known splendor is a marked characteristic. Before this glory, all the glitter of earthly rulers pales. And it is a pledge of our glory. That the rulers crucified Jesus, proves that they saw not the splendor of His rank, and knew not the purpose of eternal wisdom which He came to accomplish. Since the murderers of Christ acted on principles common to all who belong only to the present life, their action is given in proof that not one of the rulers of this age knows the wisdom of God.

V. 8. Had they known it-That wisdom.

They would not have crucified-Punished as a slave.

The Lord of glory-The giving Christ this august title, peculiar to the great Jehovah, plainly shows him to be the supreme God. In like manner the Father is styled, the Father of glory, Ephesians 1:17; and the Holy Ghost, the Spirit of glory, 1 Peter 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are the God of glory; as the only true God is called, Psalm 29:3, and Acts 7:2.

Verse 8. Which none of the princes of this world knew] Here it is evident that this world refers to the Jewish state, and to the degree of knowledge in that state: and the rulers, the priests, rabbins, &c., who were principally concerned in the crucifixion of our Lord.

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

Verses 6-8. Howbeit, we speak wisdom — Yea, the truest and most excellent wisdom: for the subject matter of our preaching is the most wise contrivance and counsel of God concerning the salvation of mankind by Christ crucified, which will be acknowledged to be the highest wisdom, though not by learned philosophers, yet by humble, sincere, and well-instructed Christians. Such are here meant by them that are perfect — That is, perfectly enlightened by the Word and Spirit of God, and renewed by his grace, so as to have attained to a maturity of Christian knowledge and experience: being no longer children, but men in understanding, (1 Corinthians 14:20,) having arrived at spiritual manhood, called, Ephesians 4:13, the measure of the stature of the fulness of Christ. See also Hebrews 5:14, and 6:1, where teleioi, perfect, is taken in the same sense, and is rendered, of full age, and signifies those who no longer need to be fed with milk, being able to digest strong meat, having, by reason of use, or habit, their senses exercised to discern both good and evil. What the apostle here calls wisdom, includes, as Macknight justly observes, “the doctrine concerning the person and offices of Christ, treated of in his epistles to the Ephesians and Colossians; the justification of sinners by faith counted to them for righteousness, explained in his epistle to the Romans; the rejection and resumption of the Jews, foretold in the same epistle; the coming and destruction of the man of sin, foretold 2 Thessalonians 2.; the priesthood, sacrifice, and intercession of Christ, explained in his epistle to the Hebrews; and the resurrection of the dead, foretold in this epistle: in short, the whole doctrine of the gospel, taken complexly.” Yet not the wisdom of this world — The wisdom admired and taught by the men of this world, such as that which teaches men how to manage their temporal affairs properly, in order to their living comfortable lives upon earth, and the various branches of human learning. Nor of the princes — Or rulers; of this world — The wisdom admired and sought by the great politicians of the age, whether Jews or Gentiles; that come to naught — Both they, and their wisdom, and the world itself. But — Being taught of God to despise the transient vanities which delude the generality of mankind; we speak the wisdom of God — Infinitely more worthy, surely, of the attentive consideration and regard of all rational and immortal beings, than the short-lived wisdom of this world: in a mystery — Such as no creature could discover without supernatural revelation, Ephesians 3:9, 10, and which was especially kept secret from the wise and learned of the world, verse 8: even the hidden wisdom — Hidden formerly under holy mysteries and Jewish types, and but darkly revealed to and by the prophets; and altogether unknown to the heathen: which God ordained before the world — Purposed from everlasting to reveal in the gospel; unto our glory — To bring us to glory by the saving knowledge of it: glory arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes. So far is this wisdom from coming to naught, like worldly wisdom! Which none of the princes of this world knew — Whether Jewish or heathen; for had they known it — Had they understood this wisdom, and known that the only way to attain happiness was to receive in faith, love, and new obedience, Jesus of Nazareth, as the true Messiah and only Saviour, and the great truths of his everlasting gospel; surely they would not have crucified — Punished as a slave; the Lord of glory — The glorious Head of his church and of the world, the final Judge of men and angels, and the author of eternal salvation to all that obey him, Hebrews 5:9. The giving Christ this august title, peculiar to Deity, plainly shows him to be, in union with the Father and the Holy Spirit, the true God. Thus the Father is styled, the Father of glory, Ephesians 1:17, and the Holy Ghost, the Spirit of glory, 1 Peter 4:14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are the God of glory, as the only true God is called, Psalm 29:3, Acts 7:2.

Ver. 8. Had they known it, they would not have crucified the Lord of glory. The jews being blinded, knew neither Christ nor the Father. John 16:3. And when Pilate asked, whence art thou? He knew not that Christ was the Lord of glory; and that dwelling in his ancient cloud, he had inhabited the praises of Israel. Exodus 24. 40:34. Ezekiel 1. 43:2. The apostle adds, but the wisdom of the princes, the jewish priests, come to nought, and even their temple and their worship shall be utterly abolished.

8. Had they known it—How far they were ignorant, and how far their ignorance was an excuse, is discussed in note on Luke 23:34. Lord of glory—An epithet too lofty for a mere man.

Ver. 7.- 8. God's wisdom: the eternal purpose of salvation, embracing the noblest ends and means, satisfying the intelligence of God and of those to whom it is revealed, the guide of God's own action and the only worthy guide of human action. This purpose, announced in the Gospel, Paul and his colleagues speak in the form of a mystery, (see note below,) i.e. in words which contain (under a guise which the world calls foolishness) a secret of infinite worth known only to those to whom God reveals it, viz. to mature Christians.

Hidden wisdom; keeps before us the chief thought of mystery, thus preparing the way for 1 Corinthians 2:11, 14. Cp. Ephesians 3:9, Colossians 1:26. The wisdom of God assumed concrete form in His purpose of salvation, which He marked-out-before-hand (or foreordained: see Romans 8:29) in His own mind before the ages of time began, with a view to our glory, i.e. to cover us with eternal splendor. Cp. Romans 8:30. That this purpose was earlier than the ages, proves it to be superior to the wisdom of this age.”

Which not one etc.: stately contrast to which God etc.

For if etc.: proof that they did not know it.

The Lord of the glory: James 2:1; cp. Ephesians 1:17; Acts 7:2: the Master, of whom the well-known splendor is a marked characteristic. Before this glory, all the glitter of earthly rulers pales. And it is a pledge of our glory. That the rulers crucified Jesus, proves that they saw not the splendor of His rank, and knew not the purpose of eternal wisdom which He came to accomplish. Since the murderers of Christ acted on principles common to all who belong only to the present life, their action is given in proof that not one of the rulers of this age knows the wisdom of God.

V. 9. But this ignorance of theirs fulfils what is written concerning the blessings of the Messiah's kingdom. No natural man hath either seen, heard, or known, the things which God hath prepared, saith the prophet, for them that love him. Isaiah 64:4

Verse 9. But, as it is written] The quotation is taken from Isaiah 64:4. The sense is continued here from verse seven, and laloumen, we speak, is understood-We do not speak or preach the wisdom of this world; but that mysterious wisdom of God, of which the prophet said: Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him. These words have been applied to the state of glory in a future world; but they certainly belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires. To this the prophet himself refers; and it is evident, from the following verse, that the apostle also refers to the same thing. Such a scheme of salvation, in which God’s glory and man’s felicity should be equally secured, had never been seen, never heard of, nor could any mind but that of God have conceived the idea of so vast a project; nor could any power but his own have brought it to effect.

Verses 9-11. But — This ignorance fulfils what is written concerning the blessings of the Messiah’s kingdom; eye hath not seen, &c. — No merely natural or unenlightened man hath either seen, heard, or known; the things which God hath prepared, saith the prophet, for them that love him — “These words do not immediately respect the blessings of another world, but are spoken by the prophet of the gospel state, and the blessings then to be enjoyed by them that should love God, Romans 8:28. For all the prophets, say the Jews, prophesied only of the days of the Messiah.” — Whitby. Indeed, as he adds, both the context and the opposition of these words to the revelation of these things by the Spirit, show the primary intent of the apostle to be, that no human wisdom, by any thing that may be seen, heard of, or conceived by us, can acquaint us with the things taught by the Holy Spirit, without a supernatural illumination. But God hath revealed — Yea, and freely given, verse 12, them to us by his Spirit — Who intimately and fully knows them; for the Spirit searcheth — Knows and enables us to search and find out; all things — Which it concerns us, and would be for our profit, to be acquainted with; even the deep things of God — Be they ever so hidden and mysterious; the depths both of his nature and attributes, and of his kingdom of providence and grace. Or, these deep things of God “are the various parts of that grand plan which the wisdom of God hath formed for the salvation of mankind, their relation to and dependance on each other, and operation and effect upon the system of the universe, the dignity of the person by whom that plan had been executed, and the final issue thereof in the salvation of believers; with many other particulars, which we shall not know till the light of the other world break in upon us.” — Macknight. For what man knoweth the things of a man — What individual of the human race could know the things belonging to human nature; save the spirit of man which is in him — Unless he were possessed of a human spirit? Surely the spirit of a creature inferior to man, can neither discern nor comprehend the things peculiar to the human nature. Even so the things of God — Things that belong to the divine nature; knoweth no man — No mere man; no man devoid of divine teaching; the teaching of the Spirit of God. In other words, as soon might brute creatures, by the help of the faculties peculiar to them, understand human things, as a man, only possessed of human faculties, could, merely by the aid of them, understand divine things; and indeed much sooner; for God is infinitely more elevated above man, than man is above the brutes.

Ver. 9. It is written, eye hath not seen, nor ear heard. Though the princes of this world knew not Christ, nor his glory, the prophets had all foreseen it, as in Isaiah 69:4, and in the last chapters of Ezekiel, and of Daniel. The glorious gospel of the blessed God shall shine out into all the dark corners of the earth, and righteousness shall be rained down from heaven. Ministers shall preach like angels, and wars and discords cease from the earth. The glory of the Lord shall be revealed, and all flesh shall see it together. Zechariah 14.

The apostle next gives the glory to God, who had revealed those things to them by his Spirit. We are not sufficient of ourselves to reason out, or to collect such glorious things. It is Christ who hath made us able ministers of the new testament, and we are bound to preach and publish those things for the joy and salvation of others.

9. Written—Isaiah 64:4 paraphrased by Paul, and adapted to his purpose. The words, of course, describe not the future happiness of the redeemed in heaven, but their present.

Ver. 9. But we speak according as it is written etc.: parallel with “but we speak” in 1 Corinthians 2:7, and marking a contrast to 1 Corinthians 2:8. This verse has no exact counterpart in the Old Testament. But Paul's favorite phrase, as it is written, is found elsewhere only with Old Testament quotations. Origen thought that Paul was quoting some apocryphal work. Jerome found here a reference to Isaiah 64:4. And this is confirmed by the Epistle of Clement of Rome, in ch. 34, where we read: “For He says, Eye has not seen and ear has not heard and into man's heart it has not gone up, how many things God has prepared for those who wait for Him.” This quotation is so similar that either it must have been taken from the Epistle or both from the same source. And its last words, “wait for Him,” point still more clearly than does the passage before us to Isaiah 64:4. In 1 Corinthians 1:31 we found Paul quoting in his own words the true sense of the Old Testament: and probably he does so here.

In prophetic view of a trodden down sanctuary, Isaiah cries to God for an unexpected and tremendous deliverance. “O that Thou hadst rent heavens, hadst come down, that from Thy face mountains had trembled; like fire kindling bushes, fire makes water to boil, to make known Thy name to Thy enemies: from Thy face nations shall be thrown into confusion; when Thou dost terrible things we expect not.” The prophet grounds his hope and prayer upon the fact that “From of old men have not heard, have not listened to, eye has not seen, a God besides thee; He will act for him that waits for Him.” He teaches plainly that in saving His people God surpasses their expectation, and does for them things unheard before. And this is concisely expressed by Paul in the words before us.

For those that love Him, (Romans 8:28,) rather than “that wait for Him,” was prompted, perhaps, by loving gratitude for benefits so inconceivable. This verse refers probably to the final “glory” (1 Corinthians 2:7) of God's people, the ultimate aim of the eternal purpose hidden from the world, revealed to Paul and others, and spoken by him among mature Christians. It is already revealed (Ephesians 1:17f) as an object of hope; and will soon (Romans 8:18) be revealed as our actual possession. These words find also a fulfillment on earth. For our present spiritual blessedness is a foretaste of our eternal joy.

V. 10. But God hath revealed-Yea, and freely given, 1 Corinthians 2:12.

Them to us-Even inconceivable peace, and joy unspeakable. By his Spirit-Who intimately and fully knows them.

For the Spirit searcheth even the deep things of God-Be they ever so hidden and mysterious; the depths both of his nature and his kingdom.

Verse 10. But God hath revealed them unto us] A manifest proof that the apostle speaks here of the glories of the Gospel, and not of the glories of the future world.

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

Verses 9-11. But — This ignorance fulfils what is written concerning the blessings of the Messiah’s kingdom; eye hath not seen, &c. — No merely natural or unenlightened man hath either seen, heard, or known; the things which God hath prepared, saith the prophet, for them that love him — “These words do not immediately respect the blessings of another world, but are spoken by the prophet of the gospel state, and the blessings then to be enjoyed by them that should love God, Romans 8:28. For all the prophets, say the Jews, prophesied only of the days of the Messiah.” — Whitby. Indeed, as he adds, both the context and the opposition of these words to the revelation of these things by the Spirit, show the primary intent of the apostle to be, that no human wisdom, by any thing that may be seen, heard of, or conceived by us, can acquaint us with the things taught by the Holy Spirit, without a supernatural illumination. But God hath revealed — Yea, and freely given, verse 12, them to us by his Spirit — Who intimately and fully knows them; for the Spirit searcheth — Knows and enables us to search and find out; all things — Which it concerns us, and would be for our profit, to be acquainted with; even the deep things of God — Be they ever so hidden and mysterious; the depths both of his nature and attributes, and of his kingdom of providence and grace. Or, these deep things of God “are the various parts of that grand plan which the wisdom of God hath formed for the salvation of mankind, their relation to and dependance on each other, and operation and effect upon the system of the universe, the dignity of the person by whom that plan had been executed, and the final issue thereof in the salvation of believers; with many other particulars, which we shall not know till the light of the other world break in upon us.” — Macknight. For what man knoweth the things of a man — What individual of the human race could know the things belonging to human nature; save the spirit of man which is in him — Unless he were possessed of a human spirit? Surely the spirit of a creature inferior to man, can neither discern nor comprehend the things peculiar to the human nature. Even so the things of God — Things that belong to the divine nature; knoweth no man — No mere man; no man devoid of divine teaching; the teaching of the Spirit of God. In other words, as soon might brute creatures, by the help of the faculties peculiar to them, understand human things, as a man, only possessed of human faculties, could, merely by the aid of them, understand divine things; and indeed much sooner; for God is infinitely more elevated above man, than man is above the brutes.

10. The Spirit searcheth—A striking ascription of personality to the Spirit. All things—Within the universe nothing is hidden from the search of the omniscient Spirit. Deep things—Rather, the depths of God. Nothing but omniscience can know omniscience. Nothing but God’s Spirit can know what is in the divine Mind.

Ver. 10. To us: (like “we speak,” 1 Corinthians 2:6:) in contrast to “the rulers of this age.” Revealed. see Romans 1:17: always actual and supernatural impartation of knowledge. Only through the agency of the Spirit of God are the truths of the Gospel made known. This agrees with Romans 5:5: cp. Ephesians 1:17; 3:5.

For the Spirit etc.: reason of this, viz. because only the Spirit knows the secrets of God.

Searches: vivid picture of the active intelligence of the Spirit. The deep things, or depths: the underlying Purposes and Nature of God. Cp. Romans 11:33: contrast Revelation 2:24.

V. 11. For what man knoweth the things of a man-All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another.

So the things of God knoweth no one but the Spirit-Who, consequently, is God.

Verse 11. For what man knoweth the things of a man] The word anqrwpwn in the first clause is omitted by the Codex Alexandrinus, and one other; and by Athanasius, Cyril, and Vigil of Tapsus. Bishop Pearce contends strongly against the authenticity of the word, and reads the passage thus: “For what is there that knoweth the things of a man, except the spirit of a man that is in him?” “I leave out,” says the learned bishop, “anqrwpwn, with the Alexandrian MS., and read tiv gar oiden ta tou anqrwpou; because I conceive that the common reading is wide of St. Paul’s meaning; for to say, What man except the spirit of a man, is (I think) to speak improperly, and to suppose that the spirit of a man is a man; but it is very proper to say, What except the spirit of a man: tiv is feminine as well as masculine, and therefore may be supplied with ousia, or some such word, as well as with anqrwpov.” Though the authority for omitting this word is comparatively slender, yet it must be owned that its omission renders the text much more intelligible. But even one MS. may preserve the true reading.

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

Verses 9-11. But — This ignorance fulfils what is written concerning the blessings of the Messiah’s kingdom; eye hath not seen, &c. — No merely natural or unenlightened man hath either seen, heard, or known; the things which God hath prepared, saith the prophet, for them that love him — “These words do not immediately respect the blessings of another world, but are spoken by the prophet of the gospel state, and the blessings then to be enjoyed by them that should love God, Romans 8:28. For all the prophets, say the Jews, prophesied only of the days of the Messiah.” — Whitby. Indeed, as he adds, both the context and the opposition of these words to the revelation of these things by the Spirit, show the primary intent of the apostle to be, that no human wisdom, by any thing that may be seen, heard of, or conceived by us, can acquaint us with the things taught by the Holy Spirit, without a supernatural illumination. But God hath revealed — Yea, and freely given, verse 12, them to us by his Spirit — Who intimately and fully knows them; for the Spirit searcheth — Knows and enables us to search and find out; all things — Which it concerns us, and would be for our profit, to be acquainted with; even the deep things of God — Be they ever so hidden and mysterious; the depths both of his nature and attributes, and of his kingdom of providence and grace. Or, these deep things of God “are the various parts of that grand plan which the wisdom of God hath formed for the salvation of mankind, their relation to and dependance on each other, and operation and effect upon the system of the universe, the dignity of the person by whom that plan had been executed, and the final issue thereof in the salvation of believers; with many other particulars, which we shall not know till the light of the other world break in upon us.” — Macknight. For what man knoweth the things of a man — What individual of the human race could know the things belonging to human nature; save the spirit of man which is in him — Unless he were possessed of a human spirit? Surely the spirit of a creature inferior to man, can neither discern nor comprehend the things peculiar to the human nature. Even so the things of God — Things that belong to the divine nature; knoweth no man — No mere man; no man devoid of divine teaching; the teaching of the Spirit of God. In other words, as soon might brute creatures, by the help of the faculties peculiar to them, understand human things, as a man, only possessed of human faculties, could, merely by the aid of them, understand divine things; and indeed much sooner; for God is infinitely more elevated above man, than man is above the brutes.

11. For—An illustration of the divine consciousness is drawn from the human consciousness. The things of a man—The interior things of his thought. Spirit—Which, by the power of consciousness turning our attention inward, reads our own inner thoughts and purposes. The only reason why human reason cannot absolutely know the existence of the divine Personality is, that man can only infer it from the works of creation and providence, and cannot walk into the divine Consciousness, and know it. But no more can a man know the consciousness of another man, and can only infer his neighbour’s possessing thought and reason from his external manifestations. So that we have the same sort of proof of the personality of God that we have of the mentality of our fellow-man.

Ver. 11. Proves the assertion of 1 Corinthians 2:10b, by the analogy of man's spirit. This implies, as indeed the name Spirit does, that the Holy Spirit bears to the Father a relation in some points similar to that of our spirits to ourselves. In so mysterious a matter we must be careful not to press the analogy beyond the point for which Paul uses it. We may conceive of a man as distinct from his own spirit, as abstract personality, as a point without dimensions; and as looking out from this abstract point upon his own spirit, the animating principle which gives him life and consciousness. See note, Romans 8:17. Now the spirit of the man, the principle of life which is in him, and of created spirits it only, looks from within upon all the man's thoughts and purposes. In this way also the Spirit of God is within the essence of God, and from within looks through and investigates the entire contents of the mind of God. And, of intelligent spirits, He alone does this. Notice carefully that exclusive assertions about the Spirit never exclude the Son: and conversely. For the Son and the Spirit move in different planes, so to say, the one as God before our eyes, the other as God within our hearts; and are alike divine, and therefore unlimited.

V. 12. Now we have received, not the spirit of the world-This spirit is not properly received; for the men of the world always had it. But Christians receive the Spirit of God, which before they had not.

Verse 12. Now we have received, not the spirit of the world] We, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world-of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense. That we might know the things] We receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, 1 Corinthians 2:6-8, so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.

Verses 12, 13. Now we have received, not the spirit of the world — Which suggests worldly wisdom; the spirit that is in worldly, carnal people, and which guides and governs them; a spirit which is earthly, sensual, and devilish. This spirit is not, properly speaking, received, for the carnal and unregenerate always had it; but true believers properly receive the Spirit of God, which before they had not. That we might know — Might discern, understand, form just ideas of, and be experimentally acquainted with; the things freely given to us of God — Which, without that Spirit, it is as impossible we should know, as it is that the inferior creatures should know the things belonging to man. Which things also we speak — Make it our business to communicate to others; not in the words which man’s wisdom teacheth — To excite men’s curiosity, amuse their imaginations, or gain their applause; but which the Holy Ghost teacheth — And consequently must be best adapted to convey such ideas as he would impart; and to impress the hearts and consciences of men with a reverent and deep sense of those holy mysteries: comparing spiritual things with spiritual — Or rather, as the apostle seems to mean, explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things; being taught by the Spirit to express the things of the Spirit. The original word, sugkrinontev, is rightly translated interpreting, or explaining, being used by the LXX. to denote the interpretation of dreams, Genesis 40:16, 22; 41:12, 13, 15; Daniel 2:4; 5:7, 12. Pearce translates the clause, explaining spiritual things to spiritual men; a sense which the original will doubtless bear; but it does not agree so well with the first part of the verse, where words taught by the Holy Spirit are mentioned. This language of the apostle, as Doddridge justly observes, “may certainly convince us of the great regard which we ought always to maintain to the words of Scripture; and may especially teach ministers how attentively they should study its beauties, and how careful they should be to make it the support of their discourses.” Indeed, “this language, in which the doctrines of the gospel were revealed to the apostles, and in which they delivered these doctrines to the world, is what Paul calls the form of sound words, which Timothy had heard from him, and was to hold fast, 2 Timothy 1:13. Every one, therefore, ought to beware of altering or wresting the inspired language of Scripture, in their expositions of the articles of the Christian faith. Taylor, in the sixth chapter of his Key, explains the verse under consideration thus: Which things we speak, not in philosophical terms of human invention, but which the Spirit teacheth in the writings of the Old Testament; and contends that the apostle’s meaning is, that he expressed the Christian privileges in the very same words and phrases by which the Spirit expressed the privileges of the Jewish Church, in the writings of the Old Testament. But if the Spirit suggested these words and phrases to the Jewish prophets, why might not he suggest to the apostles the words and phrases in which they communicated the gospel revelation to the world? especially as there are many discoveries in the gospel, which could not be expressed clearly, if at all, in the words by which the prophets expressed the privileges of the Jewish Church. Besides, it is evident, that when the apostles introduce into their writings the words and phrases of the Jewish prophets, they explain them in other words and phrases, which no doubt were suggested to them by the Spirit.” — See Macknight, and 2 Timothy 3:16.

Ver. 12. We have received, not the spirit of the world. No: this gospel which we have received from heaven, makes us heavenly-minded. The world seek their own, we seek the glory of Christ; the one makes us wise for time, the other for eternity.

12. The spirit of the world—As every man has an individual spirit, so the world has a collective spirit, a common moral tone and temper; and that spirit is at variance with the divine Spirit. As the wisdom of man is antithetical to the wisdom of God, so the spirit of the world is antithetical to the Spirit of God. That we might know—By blessed experience. Things… given—Namely, (verse 9,) the things which God hath prepared for them that love him.

Ver. 12. From a general principle Paul now turns to himself and colleagues.

The spirit of the world: the one animating principle of the men of the world. It is “the spirit which now works in the sons of disobedience,” Ephesians 2:2; “the spirit of error,” 1 John 4:6: an intelligent spiritual power acting in obedience to (Ephesians 2:2) its ruler, “the ruler of this world,” John 12:31. Thus they who disobey God are acting under the direction of His enemy. Cp. Romans 6:16. The Spirit of God is also from God: for, the Spirit which breathes in the breast of God and permeates His entire consciousness, He sends forth to be the animating principle of His people's life. Cp. Revelation 1:4; 5:6. Graciously-given: cognate to “gift-of-grace,” 1 Corinthians 1:7; Romans 1:11. It refers probably to the future glory, (1 Corinthians 2:7,) passing human thought, (1 Corinthians 2:9,) which, in the purpose and by the undeserved favor of God, is already (to our faith and hope) our inheritance and possession. But these words are true also of present spiritual gifts. Just as God breathed into Adam's body a human spirit, that he might become conscious of the material good which God had given to him, so God has breathed into us the breath of His own life that we may become conscious of His richer and eternal and altogether undeserved gifts to us in Christ.

That we may know etc.; completes the explanation of 1 Corinthians 2:10a.

That the Spirit who “searches all the deep things of God” is an actively intelligent Person distinct from the Father, (cp. 1 Corinthians 12:11, “according as He pleases,”) is implied in John 16:13, “He will not speak of His own accord, but as many things as He hears He will speak,” where Christ teaches that the Spirit is so distinct personally from the Father as to listen to, and repeat, the Father's words. And that the Spirit knows everything in the mind of the Father, as a man's spirit knows all the man knows, proves Him to be divine. Since, sent by the Father, He dwells in us, He is “given” and “received.” Just as the Son, a Divine Person, is given for us, that He may be our Lord so the Spirit is given to us, to be in us as the animating principle of our new life. The names of the Three Divine Persons of the One Trinity are found side by side in 1 Corinthians 12:4-6; 2 Corinthians 13:13; Matthew 28:19; Revelation 1:4, 5.

V. 13. Which also we speak-As well as know.

In words taught by the Holy Spirit-Such are all the words of scripture. How high a regard ought we, then, to retain for them!

Explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things-Being taught of the Spirit to express the things of the Spirit.

Verse 13. Which things also we speak] We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle’s preaching.

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

Verses 12, 13. Now we have received, not the spirit of the world — Which suggests worldly wisdom; the spirit that is in worldly, carnal people, and which guides and governs them; a spirit which is earthly, sensual, and devilish. This spirit is not, properly speaking, received, for the carnal and unregenerate always had it; but true believers properly receive the Spirit of God, which before they had not. That we might know — Might discern, understand, form just ideas of, and be experimentally acquainted with; the things freely given to us of God — Which, without that Spirit, it is as impossible we should know, as it is that the inferior creatures should know the things belonging to man. Which things also we speak — Make it our business to communicate to others; not in the words which man’s wisdom teacheth — To excite men’s curiosity, amuse their imaginations, or gain their applause; but which the Holy Ghost teacheth — And consequently must be best adapted to convey such ideas as he would impart; and to impress the hearts and consciences of men with a reverent and deep sense of those holy mysteries: comparing spiritual things with spiritual — Or rather, as the apostle seems to mean, explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things; being taught by the Spirit to express the things of the Spirit. The original word, sugkrinontev, is rightly translated interpreting, or explaining, being used by the LXX. to denote the interpretation of dreams, Genesis 40:16, 22; 41:12, 13, 15; Daniel 2:4; 5:7, 12. Pearce translates the clause, explaining spiritual things to spiritual men; a sense which the original will doubtless bear; but it does not agree so well with the first part of the verse, where words taught by the Holy Spirit are mentioned. This language of the apostle, as Doddridge justly observes, “may certainly convince us of the great regard which we ought always to maintain to the words of Scripture; and may especially teach ministers how attentively they should study its beauties, and how careful they should be to make it the support of their discourses.” Indeed, “this language, in which the doctrines of the gospel were revealed to the apostles, and in which they delivered these doctrines to the world, is what Paul calls the form of sound words, which Timothy had heard from him, and was to hold fast, 2 Timothy 1:13. Every one, therefore, ought to beware of altering or wresting the inspired language of Scripture, in their expositions of the articles of the Christian faith. Taylor, in the sixth chapter of his Key, explains the verse under consideration thus: Which things we speak, not in philosophical terms of human invention, but which the Spirit teacheth in the writings of the Old Testament; and contends that the apostle’s meaning is, that he expressed the Christian privileges in the very same words and phrases by which the Spirit expressed the privileges of the Jewish Church, in the writings of the Old Testament. But if the Spirit suggested these words and phrases to the Jewish prophets, why might not he suggest to the apostles the words and phrases in which they communicated the gospel revelation to the world? especially as there are many discoveries in the gospel, which could not be expressed clearly, if at all, in the words by which the prophets expressed the privileges of the Jewish Church. Besides, it is evident, that when the apostles introduce into their writings the words and phrases of the Jewish prophets, they explain them in other words and phrases, which no doubt were suggested to them by the Spirit.” — See Macknight, and 2 Timothy 3:16.

Ver. 13. Which things also we speak, not in the words which man’s wisdom teacheth, but with the ingenuousness of little children. Our prayers and sermons are copies of the heart. The studied discourse of Tertullus produced no effect on the court, while the honest eloquence of Paul made Felix tremble. Meanwhile, we are not ignorant of the art of speaking, the refinements of logic, and the figures of rhetoric, but we lay them all aside to save souls, and speak the truth in love.

13. Comparing spiritual things with spiritual—For as we reason about, and understand, and realize, secular things by comparison—comparing things secular with secular—so we comprehend and reason of spiritual things by comparing spiritual with spiritual. So that there is a blessed logic in spiritual things.

Ver. 13. Which things we also speak; takes up “we speak,” 1 Corinthians 2:6, 7, after the explanation in 1 Corinthians 2:10b-12 of the statement of 1 Corinthians 2:10a. In 1 Corinthians 2:10-12 we learn the source of the matter of Paul's preaching: we now learn that his manner has the same source. This completes the discussion, begun in 1 Corinthians 1:17, of the relation of the Gospel to wisdom. Taught words of human wisdom: such words as human knowledge and skill would choose. Cp. 1 Corinthians 1:17b; 2:4. Just as scholastic training, without dictating words and without destroying the individuality of the speaker, nevertheless enables him to clothe his thoughts in words better than he could otherwise have chosen, so the Holy Spirit enabled Paul to give appropriate utterance to the truths already revealed to him by the Spirit. But the analogy of human wisdom forbids us to infer that he received words by mechanical dictation. And this is disproved by the literary variety of the Bible. Many strings touched by one Divine Harpist give forth notes answering to the nature and tension of each. And thus the sacred chorus is harmony, not unison.

Spiritual things: “the things of the Spirit of God.” (1 Corinthians 2:14,) i.e. truths taught by the Spirit. So Romans 1:11; 7:14; 15:27. Joining spiritual things: a mode of speech prompted by the Spirit. These words suggest the incongruity of trusting to human learning or skill in setting forth divine truth.

V. 14. But the natural man-That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding.

Receiveth not-Does not understand or conceive.

The things of the Spirit-The things revealed by the Spirit of God, whether relating to his nature or his kingdom.

For they are foolishness to him-He is so far from understanding, that he utterly despises, them.

Neither can he know them-As he has not the will, so neither has he the power.

Because they are spiritually discerned-They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.

Verse 14. But the natural man] yucikov, The animal man-the man who is in a mere state of nature, and lives under the influence of his animal passions; for the word yuch, which we often translate soul, means the lower and sensitive part of man, in opposition to nouv, the understanding or rational part. The Latins use anima to signify these lower passions; and animus to signify the higher. The person in question is not only one who either has had no spiritual teaching, or has not profited by it; but one who lives for the present world, having no respect to spiritual or eternal things. This yucikov, or animal man, is opposed to the pneumatikov, or spiritual man: and, as this latter is one who is under the influence of the Spirit of God, so the former is one who is without that influence. The apostle did speak of those high and sublime spiritual things to these animal men; but he explained them to those which were spiritual. He uses this word in this sense, 1 Corinthians 3:1; 9:11; and particularly in verse 15 of the present chapter: He that is spiritual judgeth all things. {1 Corinthians 2:15}

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

Verse 14. But the natural man — The man who has only the powers of nature, the faculties derived from Adam, but not a supernatural principle of saving grace; who has a soul in his body, (as the word yucikov, derived from yuch, a soul, implies,) but no divine inspiration in that soul; or who is not truly enlightened and renewed by the Word and Spirit of God, and therefore has no other way of obtaining knowledge but by his senses and natural understanding; receiveth not — Does not understand or apprehend; the things of the Spirit of God — Whether relating to his nature or kingdom. For they are foolishness to him — He is so far from understanding, that he utterly despises them. Neither can he know them — As he has not the will, so neither has he the power; because they are spiritually discerned — They can only be discerned by the aid of that Spirit, and by those spiritual senses which he has not. Some commentators consider these declarations of the apostle as being only applicable to mere animal or sensual persons, who are under the guidance and government of their natural senses, appetites, and passions; and it must be acknowledged that the word above mentioned, rendered natural in the beginning of this verse, is translated sensual James 3:15; Jude 1:19. And yet it is certain that the word yuch, from which it is derived, frequently signifies the rational and immortal soul; even that soul which they that kill the body, cannot kill, Matthew 10:28, 39; and therefore the epithet formed from it may justly be considered as referring to the powers of the mind, as well as to the inferior faculties. Besides, though the word is rendered sensual, in the before-mentioned passages, yet in the latter of them (Jude 19) it is explained as signifying those who have not the Spirit. And it is evident that in this verse St. Paul is not opposing a man that is governed by his appetites and passions, or by his mere animal nature, and his prejudices arising therefrom, to one that is governed by his reason; or one destitute of consideration and judgment, and of amiable, moral qualities, to one possessed of them; but a carnal to a spiritual man; or a mere natural and unrenewed, to a truly enlightened and regenerated man. Indeed, “the apostle’s argument,” as Mr. Scott justly observes, “absolutely requires that by the natural man, we should understand the unregenerate man, however sagacious, learned, or abstracted from sensual indulgences, for he opposes him to the spiritual man: and the pride of carnal reasoning is at least as opposite to spirituality, as the most grovelling sensuality can be. No man, as naturally born into the world, and not supernaturally born again of the Spirit, can see the kingdom of God, or receive, in faith and love, the spiritual mysteries of redemption by the cross of Christ. To all unregenerate men, these things will, in one way or other, appear foolishness, uninteresting, unnecessary, inconsistent, absurd: and doubtless proud reasoners have scoffed at them, more than ever mere sensualists did. No ingenuity, address, or reasoning of the preacher can prevent this effect: no application of a man’s own mind, except in humble dependance on the teaching of the Holy Spirit, can enable him to perceive the real nature and glory of them. For they are spiritually discerned — That is, by the illuminating and sanctifying work of the Spirit of God upon the mind, by which a spiritual capacity is produced, which discerns, loves, admires, and delights in, the divine excellence of heavenly things. When this change has taken place, and a man’s spiritual senses have been matured by growth and exercise, he may be called a spiritual man: and he perceives the spiritual glory and excellence of every truth and precept in the Word of God; he distinguishes one object from another by a spiritual taste, or a kind of extempore judgment, and so he becomes a competent judge in these matters.”

Ver. 14. But the natural man: yucikov, the animal man, whose sensual soul, affectus sequens humanos, following human affection, says Erasmus, receiveth not the things of the Spirit of God. Above he calls them princes of this world; but here, the groveling state of their appetites merits a lower name. They live not for intellectual pleasure, but for animal delight. Therefore God cannot shine on their minds with his emanations of peace and joy.

14. The natural man—The secular or worldly man, who possesses only the worldly “understanding that judges only by sense” and time. See note on 1 Corinthians 3:1. The word natural or psychical, derived from yuch, psyche, (soul,) seems to presuppose the threefold division of man into body, soul, and spirit. In that division the spirit is the highest nature of man, in which he bears the nearest affinity to God, by which he is a moral, conscientious, or religious being; while the soul embraces man’s animal and secular understanding, by which he is acute in things of sense. Notes Matthew 5:3, and 1 Corinthians 15:44. The natural man is one whose spiritual nature is torpid or deadened by sin and the predominance of earth and sense. His is the spirit of the world and the wisdom of men, but not the spirit which is of God or the wisdom of God. Receiveth not— His torpid spirit is unsusceptible to communion with God. Foolishness— How intensely does the purely secular man scout the utterances of the devout spirit! How sneers he at the very thought of communion with God! How easy it is to burlesque the language of piety! True, those very men have their solemn moments, and their trying crises, when conscience is touched and their ridicule is hushed. And how will men who scorn the thought of communion with God abide to meet him in the judgment, face to face? Can he know—He has an absolute incapacity for knowing the beauty of holiness and the blessedness of divine things. Spiritually discerned—While his spirit is torpid and unsusceptible. Even in natural science there are recognised unseen truths. Says Professor Tyndall, “Besides the phenomena that address the senses, there are laws, and principles, and processes, which do not address the senses at all, but are spiritually discerned.”

Ver. 14.-16. Paul will now show, paving the way to an application of the foregoing teaching to the church-parties at Corinth, that this teaching places the wisdom revealed in the Gospel beyond the reach of men not animated by the Spirit.

Soul-governed man: one whose inward and outward life is directed by the soul, the lower side of his immaterial being, by the side nearest to the body and the outer world, i.e. by his appetites and emotions; but not necessarily sensual appetites and emotions, for others besides these are evoked by things around us. Of this character, selfishness is a constant mark. For all unselfish instincts are from above, and appeal to that in us which is noblest. To these influences from the world around, the Spirit is ever opposed. Same word in 1 Corinthians 15:44, 46; James 3:15, “this wisdom is earthly, soul-governed demon-like;” Jude 1:19, “soul-governed, not having the Spirit.” See note 1 Corinthians 15:54. In such men, the animal element, which is controlled by the body and by the material world, controls the actions, purposes, and even in part the intelligence. They are therefore “men of flesh,” 1 Corinthians 3:1; Romans 7:14; and their wisdom is “fleshly,” 2 Corinthians 1:12. But Paul prefers to give them here the highest title they can claim, viz. “men governed by the lower side of their immaterial nature.” He thinks probably of men altogether without the Spirit, which (Romans 8:9) all the justified possess. And of them only these words are true in their full compass. But this verse is also true, in its measure, of all who, like the Corinthian Christians, yield themselves to emotions awakened by the world around. It thus prepares the way for 1 Corinthians 3:1-4.

Things of the Spirit of God: “spiritual things,” 1 Corinthians 2:13: those with which the Spirit has to do.

Does not accept: a simple matter of fact.

For they are etc.: reason of it. The excellence of the aims, and the suitability of the means, chosen by the Spirit are not seen by the man taught only by the lower side of human nature: and therefore, to him, these aims and means seem to be an embodiment (cp. 1 Corinthians 1:18) of foolishness, i.e. worthless from an intellectual point of view. And he not only does not accept, but cannot know, them, i.e. so understand their nature as to wish to have them.

Because etc.: reason why they are foolishness to him, and why he has not ability to know them.

Discern: to examine, and by examination detect the real nature of a thing. Same word in 1 Corinthians 4:3, 4; 9:3; 10:25, 27; 14:24; Luke 23:14; Acts 4:9; 12:19; 17:11; 24:8; 28:18. The process of discovering the divine wisdom revealed by the Spirit to the apostles and spoken by them in words suggested by the Spirit goes on only under the influence of the Spirit. Consequently, those destitute of the Spirit cannot know the truth taught by Him: for they have not the spiritual life essential to spiritual vision.

V. 15. But the spiritual man-He that hath the Spirit. Discerneth all the things of God whereof we have been speaking. Yet he himself is discerned by no man-No natural men. They neither understand what he is, nor what he says.

Verse 15. But he that is spiritual judgeth all things] He who has the mind of Christ discerns and judges of all things spiritual: yet he himself is not discerned by the mere animal man. Some suppose that the word anakrinetai should be understood thus: He examines, scrutinizes, convinces, reproves, which it appears to mean in 1 Corinthians 14:24; and they read the verse thus: The spiritual man-the well-taught Christian, convinces, i.e. can easily convict, all men, (panta, accusing,) every animal man, of error and vice; yet he himself is convicted of no man; his mind is enlightened, and his life is holy; and therefore the animal man cannot convict him of sin. This is a good sense, but the first appears the most natural. See Pearce and Rosenmuller.

Verses 15, 16. But he that is spiritual — Whose mind is enlightened, and his heart renewed by the Spirit of God; judgeth — Or rather discerneth; all things — Namely, all the things of God whereof we have been speaking; yet he himself is judged — Is discerned; by no man, by no natural men; they neither understand what he is, nor what he says, while, perhaps, they are very forward and confident in their censures of him: he remains, says Doddridge, like a man endowed with sight among those born blind, who are incapable of apprehending what is clear to him, and amidst their own darkness cannot participate of, nor understand, those beautiful ideas and pleasing sensations, which light pours upon him. And surely if matters be considered aright, this cannot be any cause of wonder. For who — That is not supernaturally enlightened, but is a mere natural man; hath known the mind of the Lord — Those counsels of his respecting the salvation of mankind, which exist in his eternal mind, or his deep designs concerning us; that he may instruct him? — So as to take upon him to judge of his schemes, and arraign his conduct. “There must undoubtedly be in the divine counsels many secret and hidden things, and a man must have a mind capacious as that of the blessed God himself, to take upon him to judge of his schemes. See note on Isaiah 40:13, 14, the passage here referred to. But many approved commentators suppose, although the words of the prophet evidently refer to God, yet that, as they are here varied, they were intended by the apostle of the spiritual man, intending thereby chiefly a divinely-inspired teacher, and that the question means, What unenlightened, carnal man, hath known the mind of the Lord, his deep counsels, (verse 10,) so that he can instruct the spiritual man? that is, as the expression, sumbibasei auton, seems to imply, prove to him that the principles on which he judges of spiritual things are false, inform him of things he is ignorant of, and show him, that in believing the gospel he hath fallen into error. “The truth implied in this questions” says Macknight, “must afford great satisfaction to all the faithful. No man, no infidel, hath been, or ever will be, able to confute the gospel; or to show a better method of instructing, reforming, and saving mankind, than that which God hath chosen, and made known by revelation.” But we — Spiritual men, apostles in particular; have — Know, understand; the mind of Christ — Concerning the whole plan of gospel salvation.

15. Judgeth all things—All the things of verses 12, 13; the deep things of God. By these all things are not meant merely the doctrinal truths of theology, which are comprehended by the logical understandings, but the deeper things of holiness of heart and spirit. Judged of no man—He is not subject, in his experience and realization of divine things, to the understanding of the natural man. The spirit from God is not to be judged by the spirit of the world. For God is right and the world is wrong.

Ver. 15. The spiritual man: 1 Corinthians 3:1; Galatians 6:1: whose inner and outer life is ruled by the Spirit of God, in contrast to one ruled by his animal nature.

All things: men and things; see 1 Corinthians 1:27. So far as we are under the influence of the Spirit of God do we sift the men and things around us and discover their real moral worth. Thus the Spirit within us casts a light on objects around us. So 1 John 2:20. By no one; i.e. destitute of the Spirit. While the spiritual man, from his higher point of view, looks through and understands the purposes and motives of worldly men, his own purposes and motives are to them an insoluble mystery. And this in proportion as he is guided by the Spirit.

V. 16. Who-What natural man.

We-Spiritual men; apostles in particular.

Have-Know, understand.

The mind of Christ-Concerning the whole plan of gospel salvation. Isaiah 40:13

Verse 16. For who hath known the mind of the Lord] Who that is still an animal man can know the mind of God? so as to instruct him, viz. the spiritual man, the same that is spoken of, 1 Corinthians 2:15. But the words may be better understood thus: How can the animal man know the mind of the Lord? and how can any man communicate that knowledge which he has never acquired, and which is foolishness to him, because it is spiritual, and he is animal? This quotation is made from Isaiah 40:13. But we have the mind of Christ.] He has endowed us with the same disposition, being born again by his Spirit; therefore we are capable of knowing his mind and receiving the teachings of his Spirit. These teachings we do receive, and therefore are well qualified to convey them to others. The words, that he may instruct him, ov sumbibasei auton, should be translated that he may teach IT: that is, the mind of God; not instruct God, but teach his mind to others. And this interpretation the Hebrew will also bear.

Bishop Pearce observes: “The principal questions here are,, what sumbibasei signifies, and what auton is relative to. The Hebrew word which the Septuagint translate by these two is יודיענו yodiennu: now, since [ydy yodia signifies as well to make known as to know, (and indeed this is the most frequent sense of it in the Old Testament,) the suffix (postfix) wn nu, may relate to a thing, as well as to a person; and therefore it may be rendered not by him, but by it, i.e. the mind of the Lord. And in this sense the apostle seems to have used the words of the Seventy; for, if we understand auton here to be the relative to kuriou, Lord, this verse contains no reason for what went before; whereas, if it be a relative to noun, mind, it affords a reason for what had been said before, 1 Corinthians 2:14.” The true translation of the passage, as used by the apostle, appears to be this: For who hath known the mind of the Lord, that he should TEACH IT? And this translation agrees with every part of the context, and particularly with what follows.

1. THIS chapter might be considered a good model for a Christian minister to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by St. Paul and the apostles in general. This great apostle came not to the people with excellency of speech and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of St. Paul or the design of the Gospel, who make the chief excellence of their preaching to consist in the eloquence of language, or depth of human reasoning. That may be their testimony, but it is not God’s. The enticing words of man’s wisdom are seldom accompanied by the demonstration and power of the Holy Spirit.

2. One justly remarks, that “the foolishness of preaching has its wisdom, loftiness, and eloquence; but this consists in the sublimity of its truths, the depth of its mysteries, and the ardour of the Spirit of God.” In this respect Paul may be said to have preached wisdom among those which were perfect. The wisest and most learned men in the world, who have seriously read the Bible, have acknowledged that there is a depth and height of wisdom and knowledge in that book of God which are sought in vain any where else: and indeed it would not be a revelation from God were it not so. The men who can despise and ridicule this sacred book are those who are too blind to discover the objects presented to them by this brilliant light, and are too sensual to feel and relish spiritual things. They, above all others, are incapable of judging, and should be no more regarded when employed in talking against the sacred writings than an ignorant peasant should be, who, not knowing his alphabet, pretends to decry mathematical learning.

3. A new mode of preaching has been diligently recommended,- “Scriptural phraseology should be generally avoided where it is antiquated, or conveys ideas inconsistent with modern delicacy.” St. Paul did not preach in the words which man’s wisdom teacheth-such words are too mean and too low for a religion so Divine. That which the Holy Spirit alone can discover, he alone can explain. Let no man dare to speak of God in any other way than he speaks of himself in his word. Let us take care not to profane his truths and mysteries, either by such low and abject ideas as are merely human, or by new and worldly expressions altogether unworthy of the Spirit of God.

4. It is the glory of God, and ought to be ours, not to be acceptable to carnal men. The natural man always finds some pretence to excuse himself from believing, by looking on the mysteries of religion as being either too much above man or too much below God; the spiritual man judges them to be so much the more credible, the less credible they are to the natural man. The opposition, contempt, and blindness of the world, with regard to the things of God, render all its judgments concerning them liable to exception: this blindness in spiritual things is the just punishment of a carnal life. The principal part of the above is extracted from the reflections of the pious Quesnel.

I CORINTHIANS

Verses 15, 16. But he that is spiritual — Whose mind is enlightened, and his heart renewed by the Spirit of God; judgeth — Or rather discerneth; all things — Namely, all the things of God whereof we have been speaking; yet he himself is judged — Is discerned; by no man, by no natural men; they neither understand what he is, nor what he says, while, perhaps, they are very forward and confident in their censures of him: he remains, says Doddridge, like a man endowed with sight among those born blind, who are incapable of apprehending what is clear to him, and amidst their own darkness cannot participate of, nor understand, those beautiful ideas and pleasing sensations, which light pours upon him. And surely if matters be considered aright, this cannot be any cause of wonder. For who — That is not supernaturally enlightened, but is a mere natural man; hath known the mind of the Lord — Those counsels of his respecting the salvation of mankind, which exist in his eternal mind, or his deep designs concerning us; that he may instruct him? — So as to take upon him to judge of his schemes, and arraign his conduct. “There must undoubtedly be in the divine counsels many secret and hidden things, and a man must have a mind capacious as that of the blessed God himself, to take upon him to judge of his schemes. See note on Isaiah 40:13, 14, the passage here referred to. But many approved commentators suppose, although the words of the prophet evidently refer to God, yet that, as they are here varied, they were intended by the apostle of the spiritual man, intending thereby chiefly a divinely-inspired teacher, and that the question means, What unenlightened, carnal man, hath known the mind of the Lord, his deep counsels, (verse 10,) so that he can instruct the spiritual man? that is, as the expression, sumbibasei auton, seems to imply, prove to him that the principles on which he judges of spiritual things are false, inform him of things he is ignorant of, and show him, that in believing the gospel he hath fallen into error. “The truth implied in this questions” says Macknight, “must afford great satisfaction to all the faithful. No man, no infidel, hath been, or ever will be, able to confute the gospel; or to show a better method of instructing, reforming, and saving mankind, than that which God hath chosen, and made known by revelation.” But we — Spiritual men, apostles in particular; have — Know, understand; the mind of Christ — Concerning the whole plan of gospel salvation.

Ver. 16. Who hath known the mind of the Lord? Isaiah 40:13. Romans 11:34. Or, being his counsellor, hath taught him all these glorious plans of creation and providence, especially the glorious things laid up for those who love him. Of the latter phrase, St. Paul gives here, it would seem, a version of his own, adapted to the scribe, to the wise, to the disputer or rhetor of this world. If by his wisdom he has been a tutor to the deity, let him put in his claim, and he shall have a full reward. But we have the mind, the wisdom, of Christ; and the mind of the Lord is the mind of the Saviour. This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent. John 17:3.

16. We—The spiritual. Mind of Christ—We having the mind of Christ, whom none can instruct, cannot be judged by any natural man. Our experience and gifts from God the world knows not of, and has no right or power to pronounce judgment upon. High communion with God, with exalted excitement of emotions, while it has its blessedness is not without its dangers. The human imagination is therein liable to catch fire, and a wild fire it is liable to be. The experience of the Church suggests the following cautions:—

1. Our spiritual experiences must be in accordance with the teachings of Christ, and regulated by the laws of the inspired written word. Those whose spiritual emotions, impressions, or cognitions contradict the word of God, are actuated by a delusive spirit.

2. Such spiritual exercises should accord with natural decency and becomingness; for “nature itself teaches” that decency and propriety are of God.

3. Our spiritual enjoyments should not exert themselves in mere emotional pleasure; but purify our daily life, make us honest in business, courteous in manners, faithful in our secular duties, and enterprising in good-doing. A mere contemplative or monastic piety lacks the true spirit of Christ.

4. True communion with God is modest and not boastful. It can bear with patience the pretence of the world to sit in judgment upon it. Nor does it endow its own personal opinions with the attribute of divine omniscience.

5. Our spiritual joy should give us firm faith, and a holy yet modest boldness in presenting religion to others; not obtrusively, but studying the occasion; not driving or persecuting, but winning souls to Christ and goodness. When we truly feel our religion to be a great treasure, we are most likely best to succeed in the effort to impart it to others.

Ver. 16. Reason for this; a quotation from Isaiah 40:13, quoted also in Romans 11:34.

Of the Lord: see Romans 9:29; 10:13. The contrast of Christ suggests that Paul retains Isaiah's reference to the Father. Mind of the Lord: word for word from the LXX., instead of “Spirit of Jehovah.” It is the seat of the intelligence and the wisdom of God. Since the Spirit carries out into accomplishment the purposes of God, the change is unimportant. And, as it suits Paul's argument, he adopts it. Who will instruct Him: one who, understanding fully the circumstances and purposes of another, can give him advice. But the thought of giving instruction to God reveals how infinitely far is the wisest man from comprehending the mind of God.

We have; includes all “spiritual” men.

Mind of Christ: personally distinct from, but practically the same as, the “mind of the Lord.” For the Son is one with the Father. And whatever knowledge, purposes, and methods, lie in the mind of the Father, are fully understood and approved and appropriated by the intelligence of the Son. Moreover, by actual contact with Christ through the agency of His Spirit, the contents of the mind of Christ, i.e. His knowledge and purposes, are in part given to us and appropriated by us; so that so far as we “are led by the Spirit of God” the wisdom of Christ is the directing principle of our life. The name Christ reminds us of His specific work. Hence the change of expression. And the context in Isaiah reminds us that the mind of Christ contains the infinite wisdom revealed in Creation. All this explains 1 Corinthians 2:15. The spiritual man understands all men and is understood by none: for in him dwells, and he is guided by, the wisdom of the Creator, who understands all things and whose purposes and methods none can understand.

Notice the tone of triumph here. In Romans 11:33 we heard a similar triumph as Paul contemplated the wisdom of God using national prejudices and obstinacy to work out His universal purpose of mercy. And we now learn, with still greater wonder, that the same infinite wisdom which directs the affairs of nations to the attainment of His own purposes also directs the steps of even the least of those who yield themselves to the guidance of His Spirit. And, if so, his steps, though they tread the lowliest path, are guided by a wisdom which the wisest worldly man can never understand. In 1 Corinthians 3:1-4, Paul applies to himself and the Corinthian Christians the general principles of 1 Corinthians 2:6-16: as in 1 Corinthians 2:1-5, the principles of 1 Corinthians 1:17-31. The Gospel does not commend itself to human wisdom: therefore his preaching to them laid no claim to such wisdom. Yet the Gospel proclaims wisdom, a wisdom revealed by the Spirit and understood only by the spiritual: it was therefore useless to preach it to them.