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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. II.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The apostle proceeds with his argument in this chapter, and,
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I. Reminds the Corinthians of the plain manner wherein he delivered the
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gospel to them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:1-5">ver. 1-5</A>.
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But yet,
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II. Shows them that he had communicated to them a treasure of the
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truest and highest wisdom, such as exceeded all the attainments of
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learned men, such as could never have entered into the heart of man if
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it had not been revealed, nor can be received and improved to salvation
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but by the light and influence of that Spirit who revealed it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6-16">ver. 6 to the end</A>.</P>
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</FONT>
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<A NAME="1Co2_1"> </A>
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<A NAME="1Co2_2"> </A>
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<A NAME="1Co2_3"> </A>
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<A NAME="1Co2_4"> </A>
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<A NAME="1Co2_5"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostle's Ministry.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And I, brethren, when I came to you, came not with excellency
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of speech or of wisdom, declaring unto you the testimony of God.
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2 For I determined not to know any thing among you, save Jesus
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Christ, and him crucified.
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3 And I was with you in weakness, and in fear, and in much
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trembling.
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4 And my speech and my preaching <I>was</I> not with enticing words
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of man's wisdom, but in demonstration of the Spirit and of power:
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5 That your faith should not stand in the wisdom of men, but in
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the power of God.
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</FONT></P>
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<P>
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In this passage the apostle pursues his design, and reminds the
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Corinthians how he acted when he first preached the gospel among
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them.</P>
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<P>
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I. As to the matter or subject he tell us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:2"><I>v.</I> 2</A>),
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<I>He determined to know nothing among them but Jesus Christ and him
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crucified</I>--to make a show of no other knowledge than this, to
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preach nothing, to discover the knowledge of nothing, but Jesus Christ,
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and him crucified. Note, Christ, in his person and offices, is the sum
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and substance of the gospel, and ought to be the great subject of a
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gospel minister's preaching. His business is to display the banner of
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the cross, and invite people under it. Anyone that heard Paul preach
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found him to harp so continually on this string that he would say he
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knew nothing but Christ and him crucified. Whatever other knowledge he
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had, this was the only knowledge he discovered, and showed himself
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concerned to propagate among his hearers.</P>
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<P>
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II. The manner wherein he preached Christ is here also observable.
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1. Negatively. <I>He came not among them with excellency of speech or
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wisdom,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:1"><I>v.</I> 1</A>.
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<I>His speech and preaching were not with enticing words of man's
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wisdom,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:4"><I>v.</I> 4</A>.
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He did not affect to appear a fine orator or a deep philosopher; nor
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did he insinuate himself into their minds, by a flourish of words, or a
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pompous show of deep reason and extraordinary science and skill. He did
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not set himself to captivate the ear by fine turns and eloquent
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expressions, nor to please and entertain the fancy with lofty flights
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of sublime notions. Neither his speech, nor the wisdom he taught,
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savoured of human skill: he learnt both in another school. Divine
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wisdom needed not to be set off with such human ornaments.
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2. Positively. He came among them <I>declaring the testimony of
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God,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:1"><I>v.</I> 1</A>.
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He published a divine revelation, and gave in sufficient vouchers for
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the authority of it, both by its consonancy to ancient predictions and
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by present miraculous operations; and there he left the matter.
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Ornaments of speech and philosophical skill and argument could add no
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weight to what came recommended by such authority. <I>He was also among
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them in weakness and fear, and in much trembling;</I> and yet <I>his
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speech and preaching were in demonstration of the Spirit and of
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power,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:3,4"><I>v.</I> 3, 4</A>.
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His enemies in the church of Corinth spoke very contemptuously of him:
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<I>His bodily presence, say they, is weak, and his speech
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contemptible,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+10:10">2 Cor. x. 10</A>.
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Possibly he had a little body, and a low voice; but, though he had not
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so good an elocution as some, it is plain that he was no mean speaker.
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The men of Lystra looked on him to be the heathen god Mercury, come
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down to them in the form of a man, because he was the chief speaker,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+14:12">Acts xiv. 12</A>.
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Nor did he want courage nor resolution to go through his work; he was
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<I>in nothing terrified by his adversaries.</I> Yet he was no boaster.
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He did not proudly vaunt himself, like his opposers. He acted in his
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office with much modesty, concern, and care. He behaved with great
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humility among them; not as one grown vain with the honour and
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authority conferred on him, but as one concerned to approve himself
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faithful, and fearful of himself, lest he should mismanage in his
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trust. Observe, None know the fear and trembling of faithful
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ministers, who are zealous over souls with a godly jealousy; and a deep
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sense of their own weakness is the occasion of this fear and trembling.
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They know how insufficient they are, and are therefore fearful for
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themselves. But, though Paul managed with this modesty and concern, yet
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he spoke with authority: <I>In the demonstration of the Spirit and of
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power.</I> He preached the truths of Christ in their native dress, with
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plainness of speech. He laid down the doctrine as the Spirit delivered
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it; and left the Spirit, by his external operation in signs and
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miracles, and his internal influences on the hearts of men, to
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demonstrate the truth of it, and procure its reception.</P>
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<P>
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III. Here is the end mentioned for which he preached Christ crucified
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in this manner: <I>That your faith should not stand in the wisdom of
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man, but the power of God</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:5"><I>v.</I> 5</A>)--
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that they might not be drawn by human motives, nor overcome by mere
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human arguments, lest it should be said that either rhetoric or logic
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had made them Christians. But, when nothing but Christ crucified was
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plainly preached, the success must be founded, not on human wisdom, but
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divine evidence and operation. The gospel was so preached that God
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might appear and be glorified in all.</P>
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<A NAME="1Co2_6"> </A>
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<A NAME="1Co2_7"> </A>
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<A NAME="1Co2_8"> </A>
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<A NAME="1Co2_9"> </A>
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<A NAME="1Co2_10"> </A>
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<A NAME="1Co2_11"> </A>
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<A NAME="1Co2_12"> </A>
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<A NAME="1Co2_13"> </A>
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<A NAME="1Co2_14"> </A>
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<A NAME="1Co2_15"> </A>
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<A NAME="1Co2_16"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Discoveries of the Gospel; Spiritual Things Spiritually Discerned.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>6 Howbeit we speak wisdom among them that are perfect: yet not
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the wisdom of this world, nor of the princes of this world, that
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come to nought:
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7 But we speak the wisdom of God in a mystery, <I>even</I> the
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hidden <I>wisdom,</I> which God ordained before the world unto our
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glory:
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8 Which none of the princes of this world knew: for had they
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known <I>it,</I> they would not have crucified the Lord of glory.
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9 But as it is written, Eye hath not seen, nor ear heard,
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neither have entered into the heart of man, the things which God
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hath prepared for them that love him.
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10 But God hath revealed <I>them</I> unto us by his Spirit: for the
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Spirit searcheth all things, yea, the deep things of God.
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11 For what man knoweth the things of a man, save the spirit of
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man which is in him? even so the things of God knoweth no man,
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but the Spirit of God.
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12 Now we have received, not the spirit of the world, but the
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spirit which is of God; that we might know the things that are
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freely given to us of God.
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13 Which things also we speak, not in the words which man's
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wisdom teacheth, but which the Holy Ghost teacheth; comparing
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spiritual things with spiritual.
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14 But the natural man receiveth not the things of the Spirit
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of God: for they are foolishness unto him: neither can he know
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<I>them,</I> because they are spiritually discerned.
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15 But he that is spiritual judgeth all things, yet he himself
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is judged of no man.
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16 For who hath known the mind of the Lord, that he may
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instruct him? But we have the mind of Christ.
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</FONT></P>
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<P>
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In this part of the chapter the apostle shows them that though he had
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not come to them with the excellency of human wisdom, with any of the
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boasted knowledge and literature of the Jews or Greeks, yet he had
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communicated to them a treasure of the truest and the highest wisdom:
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<I>We speak wisdom among those who are perfect</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6"><I>v.</I> 6</A>),
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among those who are well instructed in Christianity, and come to some
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maturity in the things of God. Those that receive the doctrine as
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divine, and, having been illuminated by the Holy Spirit, have looked
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well into it, discover true wisdom in it. They not only understand the
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plain history of Christ, and him crucified, but discern the deep and
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admirable designs of the divine wisdom therein. Though what we preach
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is foolishness to the world, it is wisdom to them. They are made wise
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by it, and can discern wisdom in it. Note, Those who are wise
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themselves are the only proper judges of what is wisdom; <I>not</I>
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indeed <I>the wisdom of this world, nor of the princes of this
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world,</I> but <I>the wisdom of God in a mystery</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6,7"><I>v.</I> 6, 7</A>);
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not worldly wisdom, but divine; not such as the men of this world could
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have discovered, nor such as worldly men, under the direction of pride,
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and passion, and appetite, and worldly interest, and destitute of the
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Spirit of God, can receive. Note, How different is the judgment of God
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from that of the world! <I>He seeth not as man seeth.</I> The wisdom he
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teaches is of a quite different kind from what passes under that notion
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in the world. It is not the wisdom of politicians, nor philosophers,
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nor rabbis (see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6"><I>v.</I> 6</A>),
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not such as they teach nor such as they relish; <I>but the wisdom of
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God in a mystery, the hidden wisdom of God</I>--what he had a long time
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kept to himself, and concealed from the world, and the depth of which,
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now it is revealed, none but himself can fathom. <I>It is the mystery
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which hath been hid from ages and generations, though now made manifest
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to the saints</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:26">Col. i. 26</A>),
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hid in a manner entirely from the heathen world, and made mysterious to
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the Jews, by being wrapped up in dark types and distant prophecies, but
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revealed and made known to us by the Spirit of God. Note, See the
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privilege of those who enjoy the gospel revelation: to them types are
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unveiled, mysteries made plain, prophecies interpreted, and the secret
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counsels of God published and laid open. The wisdom of God in a mystery
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is now made manifest to the saints. Now, concerning this wisdom,
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observe,</P>
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<P>
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I. The rise and origin of it: <I>It was ordained of God, before the
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world, to our glory,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:7"><I>v.</I> 7</A>.
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It was ordained of God; he had determined long ago to reveal and make
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it known, from many ages past, from the beginning, nay, from eternity;
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and that to our glory, <I>the glory of us,</I> either us apostles or us
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Christians. It was a great honour put upon the apostles, to be
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entrusted with the revelation of this wisdom. It was a great and
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honourable privilege for Christians to have this glorious wisdom
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discovered to them. And the wisdom of God discovered to them. And the
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wisdom of God discovered in the gospel, the divine wisdom taught by the
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gospel, prepares for our everlasting glory and happiness in the world
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to come. The counsels of God concerning our redemption are dated from
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eternity, and designed for the glory and happiness of the saints. And
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what deep wisdom was in these counsels! Note, The wisdom of God is
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both employed and displayed for the honour of the saints--employed from
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eternity, and displayed in time, to make them glorious both here and
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hereafter, in time and to eternity. What honour does he put on his
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saints!</P>
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<P>
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II. The ignorance of the great men of the world about it: <I>Which none
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of the princes of this world knew</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:8"><I>v.</I> 8</A>),
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the principal men in authority and power, or in wisdom and learning.
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The Roman governor, and the guides and rulers of the Jewish church and
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nation, seem to be the persons here chiefly meant. These were the
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princes of this world, or this age, who, had they known this true and
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heavenly wisdom, would not have crucified the Lord of glory. This
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Pilate and the Jewish rulers literally did when our Redeemer was
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crucified upon the sentence of the one and the clamorous demands of the
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other. Observe, Jesus Christ is the Lord of Glory, a title much too
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great for any creature to bear: and the reason why he was hated was
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because he was not known. Had his crucifiers known him, known who and
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what he was, they would have withheld their impious hands, and not have
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taken and slain him. This he pleaded with his Father for their pardon:
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<I>Father, forgive them, for they know not what they do,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+23:34">Luke xxiii. 34</A>.
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Note, There are many things which people would not do if they knew the
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wisdom of God in the great work of redemption. They act as they do
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because they are blind or heedless. They know not the truth, or will
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not attend to it.</P>
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<P>
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III. It is such wisdom as could not have been discovered without a
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revelation, according to what the prophet Isaiah says
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+64:4">Isa. lxiv. 4</A>),
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<I>Eye hath not seen, nor ear heard, nor have entered into the heart of
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man the things which God hath prepared for those that love him--for him
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that waiteth for him,</I> that waiteth for his mercy, so the LXX. It
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was a testimony of love to God in the Jewish believers to live in
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expectation of the accomplishment o evangelical promises. Waiting upon
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God is an evidence of love to him. <I>Lo, this is our God, we have
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waited for him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+25:9">Isa. xxv. 9</A>.
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Observe, There are things which God hath prepared for those that love
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him, and wait for him. There are such things prepared in a future life
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for them, things which sense cannot discover, no present information
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can convey to our ears, nor can yet enter our hearts. <I>Life and
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immortality are brought to light through the gospel,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+1:10">2 Tim. i. 10</A>.
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But the apostle speaks here of the subject-matter of the divine
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revelation under the gospel. These are such as eye hath not seen nor
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ear heard. Observe, The great truths of the gospel are things lying out
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of the sphere of human discovery: <I>Eye hath not seen, nor ear heard
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them, nor have they entered into the heart of man.</I> Were they
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objects of sense, could they be discovered by an eye of reason, and
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communicated by the ear to the mind, as matters of common human
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knowledge may, there had been no need of a revelation. But, lying out
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of the sphere of nature, we cannot discover them but by the light of
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revelation. And therefore we must take them as they lie in the
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scriptures, and as God has been pleased to reveal them.</P>
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<P>
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IV. We here see by whom this wisdom is discovered to us: <I>God hath
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revealed them to us by his Spirit,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:10"><I>v.</I> 10</A>.
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The scripture is given by inspiration of God. <I>Holy men spoke of old
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as they were moved by the Holy Ghost,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+1:21">2 Pet. i. 21</A>.
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And the apostles spoke by inspiration of the same Spirit, as he taught
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them, and gave them utterance. Here is a proof of the divine authority
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of the holy scriptures. Paul wrote what he taught: and what he taught
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was revealed of God by his Spirit, <I>that Spirit that searches all
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things, yea, the deep things of God, and knows the things of God, as
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the spirit of a man that is in him knows the things of a man,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:11"><I>v.</I> 11</A>.
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A double argument is drawn from these words in proof of the divinity of
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the Holy Ghost:--
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1. Omniscience is attributed to him: <I>He searches all things, even
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|
the deep things of God.</I> He has exact knowledge of all things, and
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|
enters into the very depths of God, penetrates into his most secret
|
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counsels. Now who can have such a thorough knowledge of God but God?
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2. This allusion seems to imply that the Holy Spirit is as much in God
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|
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
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his Spirit. He is as much and as intimately one with God as the man's
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|
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
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we know the secret counsels and purposes of God till they are made
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|
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
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|
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>
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|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:12"><I>v.</I> 12</A>);
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|
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not the spirit which is in the <I>wise men of the world</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:6"><I>v.</I> 6</A>),
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|
|
|
nor in the <I>rulers of the world</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:8"><I>v.</I> 8</A>),
|
|
|
|
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>
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|
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|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:13"><I>v.</I> 13</A>.
|
|
|
|
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>
|
|
|
|
VI. We have an account how this wisdom is received.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:14"><I>v.</I> 14</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:19">
|
|
<I>v.</I> 19</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:5">John i. 5</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:19,20"><I>ch.</I> i. 19, 20</A>),
|
|
|
|
the wise man after the flesh, or according to the flesh
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:26"><I>v.</I> 26</A>),
|
|
|
|
one who hath the wisdom of the world, man's wisdom
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:4-6"><I>ch.</I> ii. 4-6</A>),
|
|
|
|
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>
|
|
|
|
2. <I>But he that is spiritual judgeth all things, yet he himself is
|
|
judged,</I> or discerned, <I>of no man,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:15"><I>v.</I> 15</A>.
|
|
|
|
Either,
|
|
|
|
(1.) He who is sanctified and made spiritually-minded
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:6">Rom. viii. 6</A>)
|
|
|
|
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 <FONT SIZE=-1>NO MAN</FONT>. God's saints are his hidden
|
|
ones,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+83:3">Ps. lxxxiii. 3</A>.
|
|
|
|
<I>Their life is hid with Christ in God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:3">Col. iii. 3</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:37"><I>ch.</I> xiv. 37</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:16"><I>v.</I> 16</A>),
|
|
|
|
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>
|
|
|
|
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