mh_parser/vol_split/46 - 1Corinthians/Chapter 2.xml

<div2 id="iCor.iii" n="iii" next="iCor.iv" prev="iCor.ii" progress="43.45%" title="Chapter II">
<h2 id="iCor.iii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iCor.iii-p1">The apostle proceeds with his argument in this
chapter, and, I. Reminds the Corinthians of the plain manner
wherein he delivered the gospel to them, <scripRef id="iCor.iii-p1.1" osisRef="Bible:1Cor.2.1-1Cor.2.5" parsed="|1Cor|2|1|2|5" passage="1Co 2:1-5">ver. 1-5</scripRef>. But yet, II. Shows them that he
had communicated to them a treasure of the truest and highest
wisdom, such as exceeded all the attainments of learned men, such
as could never have entered into the heart of man if it had not
been revealed, nor can be received and improved to salvation but by
the light and influence of that Spirit who revealed it, <scripRef id="iCor.iii-p1.2" osisRef="Bible:1Cor.2.6-1Cor.2.16" parsed="|1Cor|2|6|2|16" passage="1Co 2:6-16">ver. 6 to the end</scripRef>.</p>
<scripCom id="iCor.iii-p1.3" osisRef="Bible:1Cor.2" parsed="|1Cor|2|0|0|0" passage="1Co 2" type="Commentary"/>
<scripCom id="iCor.iii-p1.4" osisRef="Bible:1Cor.2.1-1Cor.2.5" parsed="|1Cor|2|1|2|5" passage="1Co 2:1-5" type="Commentary"/><div class="Commentary" id="Bible:1Cor.2.1-1Cor.2.5">
<h4 id="iCor.iii-p1.5">The Apostle's Ministry. (<span class="smallcaps" id="iCor.iii-p1.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iii-p2">1 And I, brethren, when I came to you, came not
with excellency of speech or of wisdom, declaring unto you the
testimony of God.   2 For I determined not to know any thing
among you, save Jesus Christ, and him crucified.   3 And I was
with you in weakness, and in fear, and in much trembling.   4
And my speech and my preaching <i>was</i> not with enticing words
of man's wisdom, but in demonstration of the Spirit and of power:
  5 That your faith should not stand in the wisdom of men, but
in the power of God.</p>
<p class="indent" id="iCor.iii-p3">In this passage the apostle pursues his
design, and reminds the Corinthians how he acted when he first
preached the gospel among them.</p>
<p class="indent" id="iCor.iii-p4">I. As to the matter or subject he tell us
(<scripRef id="iCor.iii-p4.1" osisRef="Bible:1Cor.2.2" parsed="|1Cor|2|2|0|0" passage="1Co 2:2"><i>v.</i> 2</scripRef>), <i>He
determined to know nothing among them but Jesus Christ and him
crucified</i>—to make a show of no other knowledge than this, to
preach nothing, to discover the knowledge of nothing, but Jesus
Christ, and him crucified. Note, Christ, in his person and offices,
is the sum and substance of the gospel, and ought to be the great
subject of a gospel minister's preaching. His business is to
display the banner of the cross, and invite people under it. Anyone
that heard Paul preach found him to harp so continually on this
string that he would say he knew nothing but Christ and him
crucified. Whatever other knowledge he had, this was the only
knowledge he discovered, and showed himself concerned to propagate
among his hearers.</p>
<p class="indent" id="iCor.iii-p5">II. The manner wherein he preached Christ
is here also observable. 1. Negatively. <i>He came not among them
with excellency of speech or wisdom,</i> <scripRef id="iCor.iii-p5.1" osisRef="Bible:1Cor.2.1" parsed="|1Cor|2|1|0|0" passage="1Co 2:1"><i>v.</i> 1</scripRef>. <i>His speech and preaching were
not with enticing words of man's wisdom,</i> <scripRef id="iCor.iii-p5.2" osisRef="Bible:1Cor.2.4" parsed="|1Cor|2|4|0|0" passage="1Co 2:4"><i>v.</i> 4</scripRef>. He did not affect to appear a
fine orator or a deep philosopher; nor did he insinuate himself
into their minds, by a flourish of words, or a pompous show of deep
reason and extraordinary science and skill. He did not set himself
to captivate the ear by fine turns and eloquent expressions, nor to
please and entertain the fancy with lofty flights of sublime
notions. Neither his speech, nor the wisdom he taught, savoured of
human skill: he learnt both in another school. Divine wisdom needed
not to be set off with such human ornaments. 2. Positively. He came
among them <i>declaring the testimony of God,</i> <scripRef id="iCor.iii-p5.3" osisRef="Bible:1Cor.2.1" parsed="|1Cor|2|1|0|0" passage="1Co 2:1"><i>v.</i> 1</scripRef>. He published a divine
revelation, and gave in sufficient vouchers for the authority of
it, both by its consonancy to ancient predictions and by present
miraculous operations; and there he left the matter. Ornaments of
speech and philosophical skill and argument could add no weight to
what came recommended by such authority. <i>He was also among them
in weakness and fear, and in much trembling;</i> and yet <i>his
speech and preaching were in demonstration of the Spirit and of
power,</i> <scripRef id="iCor.iii-p5.4" osisRef="Bible:1Cor.2.3-1Cor.2.4" parsed="|1Cor|2|3|2|4" passage="1Co 2:3,4"><i>v.</i> 3, 4</scripRef>.
His enemies in the church of Corinth spoke very contemptuously of
him: <i>His bodily presence, say they, is weak, and his speech
contemptible,</i> <scripRef id="iCor.iii-p5.5" osisRef="Bible:2Cor.10.10" parsed="|2Cor|10|10|0|0" passage="2Co 10:10">2 Cor. x.
10</scripRef>. Possibly he had a little body, and a low voice; but,
though he had not so good an elocution as some, it is plain that he
was no mean speaker. The men of Lystra looked on him to be the
heathen god Mercury, come down to them in the form of a man,
because he was the chief speaker, <scripRef id="iCor.iii-p5.6" osisRef="Bible:Acts.14.12" parsed="|Acts|14|12|0|0" passage="Ac 14:12">Acts
xiv. 12</scripRef>. Nor did he want courage nor resolution to go
through his work; he was <i>in nothing terrified by his
adversaries.</i> Yet he was no boaster. He did not proudly vaunt
himself, like his opposers. He acted in his office with much
modesty, concern, and care. He behaved with great humility among
them; not as one grown vain with the honour and authority conferred
on him, but as one concerned to approve himself faithful, and
fearful of himself, lest he should mismanage in his trust. Observe,
None know the fear and trembling of faithful ministers, who are
zealous over souls with a godly jealousy; and a deep sense of their
own weakness is the occasion of this fear and trembling. They know
how insufficient they are, and are therefore fearful for
themselves. But, though Paul managed with this modesty and concern,
yet he spoke with authority: <i>In the demonstration of the Spirit
and of power.</i> He preached the truths of Christ in their native
dress, with plainness of speech. He laid down the doctrine as the
Spirit delivered it; and left the Spirit, by his external operation
in signs and miracles, and his internal influences on the hearts of
men, to demonstrate the truth of it, and procure its reception.</p>
<p class="indent" id="iCor.iii-p6">III. Here is the end mentioned for which he
preached Christ crucified in this manner: <i>That your faith should
not stand in the wisdom of man, but the power of God</i> (<scripRef id="iCor.iii-p6.1" osisRef="Bible:1Cor.2.5" parsed="|1Cor|2|5|0|0" passage="1Co 2:5"><i>v.</i> 5</scripRef>)—that they might not be
drawn by human motives, nor overcome by mere human arguments, lest
it should be said that either rhetoric or logic had made them
Christians. But, when nothing but Christ crucified was plainly
preached, the success must be founded, not on human wisdom, but
divine evidence and operation. The gospel was so preached that God
might appear and be glorified in all.</p>
</div><scripCom id="iCor.iii-p6.2" osisRef="Bible:1Cor.2.6-1Cor.2.16" parsed="|1Cor|2|6|2|16" passage="1Co 2:6-16" type="Commentary"/><div class="Commentary" id="Bible:1Cor.2.6-1Cor.2.16">
<h4 id="iCor.iii-p6.3">Discoveries of the Gospel; Spiritual Things
Spiritually Discerned. (<span class="smallcaps" id="iCor.iii-p6.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.iii-p7">6 Howbeit we speak wisdom among them that are
perfect: yet not the wisdom of this world, nor of the princes of
this world, that come to nought:   7 But we speak the wisdom
of God in a mystery, <i>even</i> the hidden <i>wisdom,</i> which
God ordained before the world unto our glory:   8 Which none
of the princes of this world knew: for had they known <i>it,</i>
they would not have crucified the Lord of glory.   9 But as it
is written, Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them
that love him.   10 But God hath revealed <i>them</i> unto us
by his Spirit: for the Spirit searcheth all things, yea, the deep
things of God.   11 For what man knoweth the things of a man,
save the spirit of man which is in him? even so the things of God
knoweth no man, but the Spirit of God.   12 Now we have
received, not the spirit of the world, but the spirit which is of
God; that we might know the things that are freely given to us of
God.   13 Which things also we speak, not in the words which
man's wisdom teacheth, but which the Holy Ghost teacheth; comparing
spiritual things with spiritual.   14 But the natural man
receiveth not the things of the Spirit of God: for they are
foolishness unto him: neither can he know <i>them,</i> because they
are spiritually discerned.   15 But he that is spiritual
judgeth all things, yet he himself is judged of no man.   16
For who hath known the mind of the Lord, that he may instruct him?
But we have the mind of Christ.</p>
<p class="indent" id="iCor.iii-p8">In this part of the chapter the apostle
shows them that though he had not come to them with the excellency
of human wisdom, with any of the boasted knowledge and literature
of the Jews or Greeks, yet he had communicated to them a treasure
of the truest and the highest wisdom: <i>We speak wisdom among
those who are perfect</i> (<scripRef id="iCor.iii-p8.1" osisRef="Bible:1Cor.2.6" parsed="|1Cor|2|6|0|0" passage="1Co 2:6"><i>v.</i>
6</scripRef>), among those who are well instructed in Christianity,
and come to some maturity in the things of God. Those that receive
the doctrine as divine, and, having been illuminated by the Holy
Spirit, have looked well into it, discover true wisdom in it. They
not only understand the plain history of Christ, and him crucified,
but discern the deep and admirable designs of the divine wisdom
therein. Though what we preach is foolishness to the world, it is
wisdom to them. They are made wise by it, and can discern wisdom in
it. Note, Those who are wise themselves are the only proper judges
of what is wisdom; <i>not</i> indeed <i>the wisdom of this world,
nor of the princes of this world,</i> but <i>the wisdom of God in a
mystery</i> (<scripRef id="iCor.iii-p8.2" osisRef="Bible:1Cor.2.6-1Cor.2.7" parsed="|1Cor|2|6|2|7" passage="1Co 2:6,7"><i>v.</i> 6,
7</scripRef>); not worldly wisdom, but divine; not such as the men
of this world could have discovered, nor such as worldly men, under
the direction of pride, and passion, and appetite, and worldly
interest, and destitute of the Spirit of God, can receive. Note,
How different is the judgment of God from that of the world! <i>He
seeth not as man seeth.</i> The wisdom he teaches is of a quite
different kind from what passes under that notion in the world. It
is not the wisdom of politicians, nor philosophers, nor rabbis (see
<scripRef id="iCor.iii-p8.3" osisRef="Bible:1Cor.2.6" parsed="|1Cor|2|6|0|0" passage="1Co 2:6"><i>v.</i> 6</scripRef>), not such as
they teach nor such as they relish; <i>but the wisdom of God in a
mystery, the hidden wisdom of God</i>—what he had a long time kept
to himself, and concealed from the world, and the depth of which,
now it is revealed, none but himself can fathom. <i>It is the
mystery which hath been hid from ages and generations, though now
made manifest to the saints</i> (<scripRef id="iCor.iii-p8.4" osisRef="Bible:Col.1.26" parsed="|Col|1|26|0|0" passage="Col 1:26">Col.
i. 26</scripRef>), hid in a manner entirely from the heathen world,
and made mysterious to the Jews, by being wrapped up in dark types
and distant prophecies, but revealed and made known to us by the
Spirit of God. Note, See the privilege of those who enjoy the
gospel revelation: to them types are unveiled, mysteries made
plain, prophecies interpreted, and the secret counsels of God
published and laid open. The wisdom of God in a mystery is now made
manifest to the saints. Now, concerning this wisdom, observe,</p>
<p class="indent" id="iCor.iii-p9">I. The rise and origin of it: <i>It was
ordained of God, before the world, to our glory,</i> <scripRef id="iCor.iii-p9.1" osisRef="Bible:1Cor.2.7" parsed="|1Cor|2|7|0|0" passage="1Co 2:7"><i>v.</i> 7</scripRef>. It was ordained of God;
he had determined long ago to reveal and make it known, from many
ages past, from the beginning, nay, from eternity; and that to our
glory, <i>the glory of us,</i> either us apostles or us Christians.
It was a great honour put upon the apostles, to be entrusted with
the revelation of this wisdom. It was a great and honourable
privilege for Christians to have this glorious wisdom discovered to
them. And the wisdom of God discovered to them. And the wisdom of
God discovered in the gospel, the divine wisdom taught by the
gospel, prepares for our everlasting glory and happiness in the
world to come. The counsels of God concerning our redemption are
dated from eternity, and designed for the glory and happiness of
the saints. And what deep wisdom was in these counsels! Note, The
wisdom of God is both employed and displayed for the honour of the
saints—employed from eternity, and displayed in time, to make them
glorious both here and hereafter, in time and to eternity. What
honour does he put on his saints!</p>
<p class="indent" id="iCor.iii-p10">II. The ignorance of the great men of the
world about it: <i>Which none of the princes of this world knew</i>
(<scripRef id="iCor.iii-p10.1" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8"><i>v.</i> 8</scripRef>), the principal
men in authority and power, or in wisdom and learning. The Roman
governor, and the guides and rulers of the Jewish church and
nation, seem to be the persons here chiefly meant. These were the
princes of this world, or this age, who, had they known this true
and heavenly wisdom, would not have crucified the Lord of glory.
This Pilate and the Jewish rulers literally did when our Redeemer
was crucified upon the sentence of the one and the clamorous
demands of the other. Observe, Jesus Christ is the Lord of Glory, a
title much too great for any creature to bear: and the reason why
he was hated was because he was not known. Had his crucifiers known
him, known who and what he was, they would have withheld their
impious hands, and not have taken and slain him. This he pleaded
with his Father for their pardon: <i>Father, forgive them, for they
know not what they do,</i> <scripRef id="iCor.iii-p10.2" osisRef="Bible:Luke.23.34" parsed="|Luke|23|34|0|0" passage="Lu 23:34">Luke xxiii.
34</scripRef>. Note, There are many things which people would not
do if they knew the wisdom of God in the great work of redemption.
They act as they do because they are blind or heedless. They know
not the truth, or will not attend to it.</p>
<p class="indent" id="iCor.iii-p11">III. It is such wisdom as could not have
been discovered without a revelation, according to what the prophet
Isaiah says (<scripRef id="iCor.iii-p11.1" osisRef="Bible:Isa.64.4" parsed="|Isa|64|4|0|0" passage="Isa 64:4">Isa. lxiv. 4</scripRef>),
<i>Eye hath not seen, nor ear heard, nor have entered into the
heart of man the things which God hath prepared for those that love
him—for him that waiteth for him,</i> that waiteth for his mercy,
so the LXX. It was a testimony of love to God in the Jewish
believers to live in expectation of the accomplishment o
evangelical promises. Waiting upon God is an evidence of love to
him. <i>Lo, this is our God, we have waited for him,</i> <scripRef id="iCor.iii-p11.2" osisRef="Bible:Isa.25.9" parsed="|Isa|25|9|0|0" passage="Isa 25:9">Isa. xxv. 9</scripRef>. Observe, There are
things which God hath prepared for those that love him, and wait
for him. There are such things prepared in a future life for them,
things which sense cannot discover, no present information can
convey to our ears, nor can yet enter our hearts. <i>Life and
immortality are brought to light through the gospel,</i> <scripRef id="iCor.iii-p11.3" osisRef="Bible:2Tim.1.10" parsed="|2Tim|1|10|0|0" passage="2Ti 1:10">2 Tim. i. 10</scripRef>. But the apostle speaks
here of the subject-matter of the divine revelation under the
gospel. These are such as eye hath not seen nor ear heard. Observe,
The great truths of the gospel are things lying out of the sphere
of human discovery: <i>Eye hath not seen, nor ear heard them, nor
have they entered into the heart of man.</i> Were they objects of
sense, could they be discovered by an eye of reason, and
communicated by the ear to the mind, as matters of common human
knowledge may, there had been no need of a revelation. But, lying
out of the sphere of nature, we cannot discover them but by the
light of revelation. And therefore we must take them as they lie in
the scriptures, and as God has been pleased to reveal them.</p>
<p class="indent" id="iCor.iii-p12">IV. We here see by whom this wisdom is
discovered to us: <i>God hath revealed them to us by his
Spirit,</i> <scripRef id="iCor.iii-p12.1" osisRef="Bible:1Cor.2.10" parsed="|1Cor|2|10|0|0" passage="1Co 2:10"><i>v.</i> 10</scripRef>.
The scripture is given by inspiration of God. <i>Holy men spoke of
old as they were moved by the Holy Ghost,</i> <scripRef id="iCor.iii-p12.2" osisRef="Bible:2Pet.1.21" parsed="|2Pet|1|21|0|0" passage="2Pe 1:21">2 Pet. i. 21</scripRef>. And the apostles spoke by
inspiration of the same Spirit, as he taught them, and gave them
utterance. Here is a proof of the divine authority of the holy
scriptures. Paul wrote what he taught: and what he taught was
revealed of God by his Spirit, <i>that Spirit that searches all
things, yea, the deep things of God, and knows the things of God,
as the spirit of a man that is in him knows the things of a
man,</i> <scripRef id="iCor.iii-p12.3" osisRef="Bible:1Cor.2.11" parsed="|1Cor|2|11|0|0" passage="1Co 2:11"><i>v.</i> 11</scripRef>. A
double argument is drawn from these words in proof of the divinity
of the Holy Ghost:—1. Omniscience is attributed to him: <i>He
searches all things, even the deep things of God.</i> He has exact
knowledge of all things, and enters into the very depths of God,
penetrates into his most secret counsels. Now who can have such a
thorough knowledge of God but God? 2. This allusion seems to imply
that the Holy Spirit is as much in God as a man's mind is in
himself. Now the mind of the man is plainly essential to him. He
cannot be without his mind. Now can God be without his Spirit. He
is as much and as intimately one with God as the man's mind is with
the man. The man knows his own mind because his mind is one with
himself. The Spirit of God knows the things of God because he is
one with God. And as no man can come at the knowledge of what is in
another man's mind till he communicates and reveals it, so neither
can we know the secret counsels and purposes of God till they are
made known to us by his Holy Spirit. We cannot know them at all
till he had proposed them objectively (as it is called) in the
external revelation; we cannot know or believe them to salvation
till he enlightens the faculty, opens the eye of the mind, and
gives us such a knowledge and faith of them. And it was by this
Spirit that the apostles had received the <i>wisdom of God in a
mystery,</i> which they spoke. "<i>Now we have received not the
spirit of the world, but the Spirit which is of God, that we might
know the things freely given to us of God</i> (<scripRef id="iCor.iii-p12.4" osisRef="Bible:1Cor.2.12" parsed="|1Cor|2|12|0|0" passage="1Co 2:12"><i>v.</i> 12</scripRef>); not the spirit which is in the
<i>wise men of the world</i> (<scripRef id="iCor.iii-p12.5" osisRef="Bible:1Cor.2.6" parsed="|1Cor|2|6|0|0" passage="1Co 2:6"><i>v.</i>
6</scripRef>), nor in the <i>rulers of the world</i> (<scripRef id="iCor.iii-p12.6" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8"><i>v.</i> 8</scripRef>), but the <i>Spirit which
is of God,</i> or proceedeth from God. We have what we deliver in
the name of God by inspiration from him; and it is by his gracious
illumination and influence that <i>we know the things freely given
to us of God</i> unto salvation"—that is, "the great privileges of
the gospel, which are the free gift of God, distributions of mere
and rich grace." Though these things are given to us, and the
revelation of this gift is made to us, we cannot know them to any
saving purpose till we have the Spirit. The apostles had the
revelation of these things from the Spirit of God, and the saving
impression of them from the same Spirit.</p>
<p class="indent" id="iCor.iii-p13">V. We see here in what manner this wisdom
was taught or communicated: <i>Which things we speak, not in the
words which man's wisdom teaches, but which the Holy Ghost
teaches,</i> <scripRef id="iCor.iii-p13.1" osisRef="Bible:1Cor.2.13" parsed="|1Cor|2|13|0|0" passage="1Co 2:13"><i>v.</i> 13</scripRef>.
They had received the wisdom they taught, not from the wise men of
the world, but from the Spirit of God. Nor did they put a human
dress on it, but plainly declared the doctrine of Christ, in terms
also taught them by the Holy Spirit. He not only gave them the
knowledge of these things, but gave them utterance. Observe, The
truths of God need no garnishing by human skill or eloquence, but
look best in the words which the Holy Ghost teaches. The Spirit of
God knows much better how to speak of the things of God than the
best critics, orators, or philosophers. <i>Comparing spiritual
things with spiritual</i>—one part of revelation with another, the
revelation of the gospel with that of the Jews, the discoveries of
the New Testament with the types and prophecies of the Old. The
comparing of matters of revelation with matters of science, things
supernatural with things natural and common, is going by a wrong
measure. Spiritual things, when brought together, will help to
illustrate one another; but, if the principles of human art and
science are to be made a test of revelation, we shall certainly
judge amiss concerning it, and the things contained in it. Or,
<i>adapting spiritual things to spiritual</i>—speaking of
spiritual matters, matters of revelation, and the spiritual life,
in language that is proper and plain. The language of the Spirit of
God is the most proper to convey his meaning.</p>
<p class="indent" id="iCor.iii-p14">VI. We have an account how this wisdom is
received.</p>
<p class="indent" id="iCor.iii-p15">1. <i>The natural man receiveth not the
things of God, for they are foolishness to him, neither can he know
them, because they are spiritually discerned,</i> <scripRef id="iCor.iii-p15.1" osisRef="Bible:1Cor.2.14" parsed="|1Cor|2|14|0|0" passage="1Co 2:14"><i>v.</i> 14</scripRef>. The <i>natural man, the
animal man.</i> Either, (1.) The man under the power of corruption,
and never yet illuminated by the Spirit of God, such as Jude calls
<i>sensual, not having the Spirit,</i> <scripRef id="iCor.iii-p15.2" osisRef="Bible:Jude.1.19" parsed="|Jude|1|19|0|0" passage="Jude 1:19"><i>v.</i> 19</scripRef>. Men unsanctified receive not
the things of God. The understanding, through the corruption of
nature by the fall, and through the confirmation of this disorder
by customary sin, is utterly unapt to receive the rays of divine
light; it is prejudiced against them. The truths of God are
foolishness to such a mind. The man looks on them as trifling and
impertinent things, not worth his minding. <i>The light shineth in
darkness, and the darkness comprehendeth it not,</i> <scripRef id="iCor.iii-p15.3" osisRef="Bible:John.1.5" parsed="|John|1|5|0|0" passage="Joh 1:5">John i. 5</scripRef>. Not that the natural
faculty of discerning is lost, but evil inclinations and wicked
principles render the man unwilling to enter into the mind of God,
in the spiritual matters of his kingdom, and yield to their force
and power. It is the quickening beams of the Spirit of truth and
holiness that must help the mind to discern their excellency, and
to so thorough a conviction of their truth as heartily to receive
and embrace them. Thus the natural man, the man destitute of the
Spirit of God, cannot know them, because they are spiritually
discerned. Or, (2.) The natural man, that is, the wise man of the
world (<scripRef id="iCor.iii-p15.4" osisRef="Bible:1Cor.1.19-1Cor.1.20" parsed="|1Cor|1|19|1|20" passage="1Co 1:19,20"><i>ch.</i> i. 19,
20</scripRef>), the wise man after the flesh, or according to the
flesh (<scripRef id="iCor.iii-p15.5" osisRef="Bible:1Cor.2.26" parsed="|1Cor|2|26|0|0" passage="1Co 2:26"><i>v.</i> 26</scripRef>), one
who hath the wisdom of the world, man's wisdom (<scripRef id="iCor.iii-p15.6" osisRef="Bible:1Cor.2.4-1Cor.2.6" parsed="|1Cor|2|4|2|6" passage="1Co 2:4-6"><i>ch.</i> ii. 4-6</scripRef>), a man, as some of the
ancients, that would learn all truth by his own ratiocinations,
receive nothing by faith, nor own any need of supernatural
assistance. This was very much the character of the pretenders to
philosophy and the Grecian learning and wisdom in that day. Such a
man receives not the things of the Spirit of God. Revelation is not
with him a principle of science; he looks upon it as delirium and
dotage, the extravagant thought of some deluded dreamer. It is no
way to wisdom among the famous masters of the world; and for that
reason he can have no knowledge of things revealed, because they
are only spiritually discerned, or made known by the revelation of
the Spirit, which is a principle of science or knowledge that he
will not admit.</p>
<p class="indent" id="iCor.iii-p16">2. <i>But he that is spiritual judgeth all
things, yet he himself is judged,</i> or discerned, <i>of no
man,</i> <scripRef id="iCor.iii-p16.1" osisRef="Bible:1Cor.2.15" parsed="|1Cor|2|15|0|0" passage="1Co 2:15"><i>v.</i> 15</scripRef>.
Either, (1.) He who is sanctified and made spiritually-minded
(<scripRef id="iCor.iii-p16.2" osisRef="Bible:Rom.8.6" parsed="|Rom|8|6|0|0" passage="Ro 8:6">Rom. viii. 6</scripRef>) judgeth all
things, or discerneth all things—he is capable of judging about
matters of human wisdom, and has also a relish and savour of divine
truths; he sees divine wisdom, and experiences divine power, in
gospel revelations and mysteries, which the carnal and unsanctified
mind looks upon as weakness and folly, as things destitute of all
power and not worthy any regard. It is the sanctified mind that
must discern the real beauties of holiness; but, by the refinement
of its facilities, they do not lose their power of discerning and
judging about common and natural things. The spiritual man may
judge of all things, natural and supernatural, human and divine,
the deductions of reason and the discoveries of revelation. But he
himself is judged or discerned of <span class="smallcaps" id="iCor.iii-p16.3">no
man</span>. God's saints are his hidden ones, <scripRef id="iCor.iii-p16.4" osisRef="Bible:Ps.83.3" parsed="|Ps|83|3|0|0" passage="Ps 83:3">Ps. lxxxiii. 3</scripRef>. <i>Their life is hid with
Christ in God,</i> <scripRef id="iCor.iii-p16.5" osisRef="Bible:Col.3.3" parsed="|Col|3|3|0|0" passage="Col 3:3">Col. iii.
3</scripRef>. The carnal man knows no more of a spiritual man than
he does of other spiritual things. He is a stranger to the
principles, pleasures, and actings, of the divine life. The
spiritual man does not lie open to his observation. Or, (2.) <i>He
that is spiritual</i> (who has had divine revelations made to him,
receives them as such, and founds his faith and religion upon them)
can judge both of common things and things divine; he can discern
what is, and what is not, the doctrine of the gospel and of
salvation, and whether a man preaches the truths of God or not. He
does not lose the power of reasoning, nor renounce the principles
of it, by founding his faith and religion on revelation. But <i>he
himself is judged of no man</i>—can be judged, so as to be
confuted, by no man; nor can any man who is not spiritual, not
under a divine <i>afflatus</i> himself (see <scripRef id="iCor.iii-p16.6" osisRef="Bible:1Cor.14.37" parsed="|1Cor|14|37|0|0" passage="1Co 14:37"><i>ch.</i> xiv. 37</scripRef>), or not founding his
faith on a divine revelation, discern or judge whether what he
speaks be true or divine, or not. In short, he who founds all his
knowledge upon principles of science, and the mere light of reason,
can never be a judge of the truth or falsehood of what is received
by revelation. <i>For who hath known the mind of the Lord, that he
may instruct him</i> (<scripRef id="iCor.iii-p16.7" osisRef="Bible:1Cor.2.16" parsed="|1Cor|2|16|0|0" passage="1Co 2:16"><i>v.</i>
16</scripRef>), that is, the <i>spiritual man?</i> Who can enter so
far into the mind of God as to instruct him who has the Spirit of
God, and is under his inspiration? He only is the person to whom
God immediately communicates the knowledge of his will. And who can
inform or instruct him in the mind of God who is so immediately
under the conduct of his own Spirit? Very few have known any thing
of the mind of God by a natural power. <i>But,</i> adds the
apostle, <i>we have the mind of Christ;</i> and the mind of Christ
is the mind of God. He is God, and the principal messenger and
prophet of God. And the apostles were empowered by his Spirit to
make known his mind to us. And in the holy scriptures the mind of
Christ, and the mind of God in Christ, are fully revealed to us.
Observe, It is the great privilege of Christians that they have the
mind of Christ revealed to them by his Spirit.</p>
</div></div2>