1Cor 2 | Barnes | STEP | 1st Corinthians Chapter II THE design of this chapter is the same as the concluding part of , to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms, (1.) , by a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet, (2.) lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter, , that it contained true wisdom; that it was a profound scheme--rejected, indeed, by the men of the world, but see to be wise by those who were made acquainted with its real nature and value, . The first division of the chapter is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves, (1.) by the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, . (2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, . (3.) In fact, he had not evinced that, but the contrary, . (4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have been manifestly the work of God, . Verse 1. And I, brethren . Keeping up the tender and affectionate style of address. When I came to you . When I came at first to preach the gospel at Corinth, , etc. Came not with excellency of speech . Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. ) and it is certain he never made them an object of intense study and solicitude. Comp. . Or of wisdom . Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece. The testimony of God . The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In , the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God, or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several MSS., instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill . The Syriac version has also mystery . (a) "came not"

‏ 1 Corinthians 2

1st Corinthians Chapter II

THE design of this chapter is the same as the concluding part of 1Cor 1:17-31, to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms,

(1.) 1Cor 2:1-5, by a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet,

(2.) lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter, 1Cor 2:6-16, that it contained true wisdom; that it was a profound scheme--rejected, indeed, by the men of the world, but see to be wise by those who were made acquainted with its real nature and value, 1Cor 2:5-16.

The first division of the chapter 1Cor 2:1-5 is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves,

(1.) by the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, 1Cor 2:1.

(2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, 1Cor 1:2.

(3.) In fact, he had not evinced that, but the contrary, 1Cor 2:3,4.

(4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have been manifestly the work of God, 1Cor 2:5.

Verse 1. And I, brethren. Keeping up the tender and affectionate style of address.

When I came to you. When I came at first to preach the gospel at Corinth, Acts 18:1, etc.

Came not with excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. 2Cor 10:10) and it is certain he never made them an object of intense study and solicitude. Comp. 1Cor 2:4,13.

Or of wisdom. Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece.

The testimony of God. The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In 1Cor 1:6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God, or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several MSS., instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also mystery.

(a) "came not" 1Cor 2:4,13 Verse 2. For I determined. I made a resolution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was my deliberate purpose. It is to be recollected that Paul made this resolution, knowing the peculiar fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and con- tempt. Yet he formed and adhered to this resolution, though it might expose him to contempt, and though they might reject and despise his message.

Not to know. The word know here ειδεναι is used probably in the sense of attend to, be engaged in, or regard. I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws; but to attend to this only--making known the cross of Christ. The word ειδω (to know) is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object on which he there sought that knowledge should be diffused. Doddridge renders it, "appear to know."

Any thing among you. Anything while I was with you; or, anything that may exist among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is, probably, the correct interpretation.

Save Jesus Christ. Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you.

And him crucified. Or, "even (και) him that was crucified." He resolved not only to make the Messiah the grand object of his knowledge and attention there, but EVEN a crucified Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was in fact the Messiah. 1Cor 1:23. We may remark here,

(1.) that this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of men; it is not to be a good farmer or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician; but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.

(2.) He is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the gay may deride it, yet this is to be the grand object of interest to him; and at no time, and in no society, is he to be ashamed of it.

(3.) It matters not what are the amusements of society around him; what fields of science, of gain, or ambition, are open before him; the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art and of taste, it is that he may more successfully show to those who cultivate them the superior beauty and excellency of the cross. If he studies the plans and the employments of men, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. (4.) The preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the Divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. "Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.

(*) "know" "make known" (b) "save Jesus Christ" Gal 6:14 Verse 3. And I was with you. Paul continued there at least a year and six months, Acts 18:2

In weakness. In conscious feebleness; diffident of my own powers, and not trusting to my own strength.

And in fear, and in much trembling. Paul was sensible that he had many enemies to encounter, Acts 18:6; and he was sensible of his own natural disadvantages as a public speaker, 2Cor 10:10. He knew, too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city," Acts 18:9,10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him. And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labours, that God sends down his Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength. Verse 4. And my speech. The word speech here--if it is to be distinguished from preaching--refers, perhaps, to his more private reasonings; his preaching, to his public discourses.

Not with enticing words. Not with persuasive reasonings πειθοιςλογοις of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm, and which the Greeks so much esteemed.

But in demonstration. In the showing, αποδειξει or in the testimony or evidence which the spirit produced. The meaning is, that the spirit furnished the evidence of the Divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished, was, undoubtedly, the miracles which were wrought, the gift of tongues, and the remarkable conversions which attended the gospel. The word Spirit here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the Divine origin and nature of the gospel. This had been by the gift of tongues, 1Cor 2:5-7, comp. 1Cor 14, and by the effects of his agency in renewing and sanctifying the heart.

And of power. That is, of the power of God, 1Cor 1:5; the Divine power and efficacy which attended the preaching of the gospel there. Comp. 1Thes 1:5. The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen,

(1.) in the conversion of sinners to God, of all classes, ages, and conditions, when all human means of reforming them was vain.

(2.) In its giving them peace, joy, and happiness; and in its transforming their lives.

(3.) In making them different men--in making the drunkard, sober; the thief, honest; the licentious, pure; the profane, reverent; the indolent, industrious; the harsh and unkind, gentle and kind; and the wretched, happy.

(4.) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere. And in regard to this evidence to which the apostle appeals, we may observe,

(1,) that [it] is a kind of evidence which any one may examine, and which no one can deny. It does not need laboured, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.

(2.) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is nowhere more manifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.

(3.) The gospel has thus evinced from age to age that it is from God. Every converted sinner furnishes such a demonstration, and every instance where it produces peace, hope, joy, shows that it is from heaven.

(1) "enticing words" "persuasible" (a) "man's wisdom" 2Pet 1:16 (b) "demonstration" 1Thes 1:5 Verse 5. That your faith. That is, that your belief of the Divine origin of the Christian religion.

Should not stand. Greek, "should not be;" that is, should not rest upon this, or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest on human wisdom.

In the power of God. In the evidence of Divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible, that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul, and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. Man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels; although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was, and that all this has been accomplished by the religion of the cross. The blind man that was made to see by the Saviour, (Jn 9) might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists; but of one thing he certainly could not doubt, that whereas he was blind, he then saw, Jn 9:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts, and no power to meet the objections and cavils of those who might choose to embarrass him. So men may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs--just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.

(2) "stand" "be" Verse 6. Howbeit. But, δε. This commences the second head or argument in this chapter, in which Paul shows that if human wisdom is wanting in his preaching, it is not devoid of true, and solid, and even Divine wisdom.--Bloomfield.

We speak wisdom. We do not admit that we utter foolishness. We have spoken of the foolishness of preaching, 1Cor 1:21; and of the estimate in which it was held by the world, 1Cor 1:22-28; and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. We have been uttering that which is truly wise, but which is seen and understood to be such only by those who are had explained and defended--the plan of salvation by the cross of Christ.

Among them that are perfect. εντοιςτελειοις. This word "perfect" is here evidently applied to Christians, as it is in Php 3:15: "Let us, therefore, as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry; but that they were qualified to understand the gospel, in contradistinction from the gross, the sensual, and the carnally-minded, who rejected it as foolishness. There is, perhaps, here an allusion to the heathen mysteries, where those who had been fully initiated were said to be perfect--fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of the Christian religion will be qualified to see its beauty and its wisdom. The gross and sensual do not see it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency.

Not the wisdom of this world. Not that which this world has originated or loved.

Nor of the princes of this world. Perhaps intending chiefly here the rulers of the Jews. See 1Cor 2:8. They neither devised it, nor loved it, nor saw its wisdom, 1Cor 2:8. That come to nought. That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendour, come to nothing in the grave. Comp. Isa 14. All the plans of human wisdom shall fail; and this which is originated by God only shall stand.

(*) "Howbeit" "However" (c) "among them" Php 3:15 (*) "that" "who" (a) "nought" Ps 33:10 Verse 7. But we speak. We who have preached the gospel.

The wisdom of God. We teach or proclaim the wise plan of God for the salvation of men; we make known the Divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of men.

In a mystery, even the hidden wisdom. ενμυστηριωτηναποκεκρυμμενην. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made-- "We proclaim the Divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible; but he refers to the fact that this wisdom had been hidden in a mystery from men until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the Divine wisdom which had been concealed from the minds of men. The word mystery with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures. Mt 13:11. Comp. Campbell on the gospels, Diss. ix. part i. The word properly denotes that which is concealed or hidden; that which has not yet been known; and is applied to those truths which, until the revelation of Jesus Christ, were concealed from men, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which and unknown to the world. The word stand opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word mystery, however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult; to that which is enigmatical and obscure, 1Cor 14:2, 1Timm 3:16. It is applied also to the secret designs and purposes of God, Rev 10.7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere, Rom 11:25, 16:25, Eph 1:9, 3:9, 6:19. 19. Here it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible; but that, in fact, whatever was the cause, they were concealed from them. Paul says, 1Cor 2:8, that had they known his wisdom, they would not have crucified him--which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible, 1Cor 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of men by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of men utterly unknown.", Bloomfield.

Which God ordained. Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye for ever fixed. This passage proves that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things.

Unto our glory. In order that we might be honoured or glorified. This may refer either to the honour which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or, more probably, to that "eternal weight of glory" which remains for them in heaven, 2Cor 4:17. One design of that plan was to raise the redeemed to "glory, and honour, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it he was willing to give his own Son to die on a cross.

(+) "mystery" "Which is unknown" (b) "hidden wisdom" Eph 3:5,9 Verse 8. Which none of the princes. None of those rulers who were engaged in the crucifixion of the Messiah--referring both to the Jewish rulers and the Roman governor.

Knew. They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Acts 3:17, Peter says that it was through ignorance that the Jews had put him to death. Acts 3:17.

For had they known it. Had they fully understood his character, and seen the wisdom of his plan and his work, they would not have put him to death. Acts 3:17. Had they seen the hidden wisdom in that plan--had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long-expected: Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his Divine mission, Jn 5:36 Jn 10:25; but they closed their eyes on those works, and were unwilling to be convinced. God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God, and saved.

They would not have crucified. It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such. He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes.

The Lord of glory. This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. Grotius supposes that the expression is taken from that of "the King of glory," in Ps 24:7-9: "Lift up your heads, O ye gates;

Be ye Lift up, ye everlasting doors;

And the King of glory shall come in.

Who is this King of glory?

JEHOVAH, strong and mighty;

JEHOVAH, mighty in battle.

Lift up your heads, O ye gates;

Lift them up, ye everlasting doors;

And the King of glory shall come in.

Who is this King of glory?

JEHOVAH of hosts, he is the King of glory."

God is called "the God of glory" in Acts 7:2. The fact that this appellation is given to JEHOVAH in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles; and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honour and majesty which he had with the Father before the world was, Jn 17:1-5.

(++) "princes" "rulers" (c) "for had they known it" Lk 23:34 Verse 9. But, as it is written. This passage is quoted from Isa 44:4. It is not quoted literally; but the sense only is given. The words are found in the apocryphal books of Elijah; and Origen and Jerome supposed that Paul quoted from those books. But it is evident that Paul had in his eye the passage in Isaiah; and intended to apply it to his present purpose. These words are often applied by commentators and others to the future life, and are supposed by them to be descriptive of the state of the blessed there. But against the supposition that they refer directly to the future state, there are insuperable objections.

(1.) The first is, that the passage in Isaiah has no such reference. In that place it is designed clearly to describe the blessedness of those who were admitted to the Divine favour; who had communion with God; and to whom God manifested himself as their Friend. That blessedness is said to be superior to all that men elsewhere enjoy; to be such as could be found nowhere else but in God. See Isa 44:1,4,6,8. It is used there, as Paul uses it, to denote the happiness which results from the communication of the Divine favour to the soul.

(2.) The object of the apostle is not to describe the future state of the redeemed. It is to prove that those who are Christians have true wisdom, 1Cor 2:6,7; or that they have views of truth, and of the excellence of the plan of salvation, which the world has not, and which those who crucified the Lord Jesus did not possess. The thing which he is describing here is not merely the happiness of Christians, but their views of the wisdom of the plan of salvation. They have views of that which the eyes of other men have not seen; a view of wisdom, and fitness, and beauty, which can be found in no other plan. It is true that this view is attended with a high degree of comfort; but the comfort is not the immediate thing in the eye of the apostle.

(3.) The declaration in 1Cor 2:10 is conclusive proof that Paul does not refer to the happiness of heaven. He there says that God has revealed these things to Christians by his Spirit. But if already revealed, assuredly it does not refer to that which is yet to come. But although this does not refer directly to heaven, there may be an application of the passage to a future state in an indirect manner, which is not improper. If there are such manifestations of wisdom in the plan here; if Christians see so much of its beauty here on earth; and if their views so far surpass all that the world sees and enjoys, how much greater and purer will be the manifestations of wisdom and goodness in the world of glory.

Eye hath not seen. This is the same as saying, that no one had ever fully perceived and understood the value and beauty of those things which God had prepared for his people. All the world had been strangers to this, until God made a revelation to his people by his Spirit. The blessedness which the apostle referred to had been unknown alike to the Jews and the Gentiles.

Nor ear heard. We learn the existence and quality of objects by the external senses; and those senses are used to denote any acquisition of knowledge. To say that the eye had not seen, nor the ear heard, was, therefore, the same as saying that it was not known at all. All men had been ignorant of it.

Neither have entered into the heart of man. No man has conceived it; or understood it. It is new; and is above all that man has seen, and felt, and known.

The things which God hath prepared. The things which God "has held in reserve," Bloomfield; that is, what God has appointed in the gospel for his people. The thing to which the apostle here refers particularly, is the wisdom which was revealed in the gospel; but he also intends, doubtless, to include all the provisions of mercy and happiness which the gospel makes known to the people of God. Those things relate to the pardon of sin; to the atonement, and to justification by faith; to the peace and joy which religion imparts; to the complete and final redemption from sin and death which the gospel is fitted to produce, and which it will ultimately effect. In all these respects, the blessings which the gospel confers surpass the full comprehension of men, and are infinitely beyond all that man could know or experience without the religion of Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shall bestow in heaven!

(a) "Eye" Isa 44:4 Verse 10. But God hath revealed them. That is, those elevated views and enjoyments to which men everywhere else had been strangers, and which have been under all other forms of religion unknown, have been communicated to us by the revelation of God. This verse commences the third part of this chapter, in which the apostle shows how these truths, so full of wisdom, had been communicated to Christians. It had not been by any native endowments of theirs; not by any strength of faculties or powers, but solely by revelation from God.

Unto us. That is, first to the apostles; secondly, to all Christians--to the church and the world through their inspired instructors; and, thirdly, to all Christians, by the illuminating agency of the Spirit on their hearts. The connexion shows that he did not mean to confine this declaration to the apostles merely, for his design was to show that all Christians had this knowledge of the true wisdom. It was true that this was revealed in an eminent manner to the apostles, and through their inspired preaching and writings; but it is also true, that the same truths are communicated by the agency of the same Spirit to all Christians, Jn 16:12-14. No truth is now communicated to Christians which was not revealed to and by the inspired writers; but the same truths are imparted by means of their writings, and by the illumination of the Spirit, to all the true friends of God.

By his Spirit. By the Holy Spirit, that was promised by the Saviour, Jn 14:26, 15:26,27, 16:7-14. This proves,

(1.) that men by nature are not able to discover the deep things of God--the truths which are needful to salvation,

(2.) That the apostles were inspired by the Holy Ghost; and if so, then the Scriptures are inspired.

(3.) That all Christians are the subjects of the teaching of the Holy Spirit; that these truths are made known to them by his illumination; and that but for this, they would remain in the same darkness as other men.

For the Spirit. The Holy Spirit, or the Spirit of God. 1Cor 2:11.

Searcheth. This word does not fully express the force of the original, ερευνα. It means to search accurately, diligently, so as fully to understand; such profound research as to have thorough knowledge. So David uses the Hebrew word in Ps 139:1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in 1Pet 1:11. Comp. Jn 7:52; Rom 8:27, Rev 2:23, where it is used to denote that profound and accurate search by which the desires and feelings of the heart are known--implying the most profound knowledge of which we can have any conception. See Prov 20:27. Here it means, that the Holy Spirit has an intimate knowledge of all things. It is not to be supposed that he searches or inquires as men do who are ignorant: but that he has an intimate and profound knowledge, such as is usually the result of a close and accurate search. The result is what the apostle means to state--the accurate, profound, and thorough knowledge, such as usually attends research. He does not state the mode in which it is obtained; but the fact. And he uses a word more emphatic than simple knowledge, because he designs to indicate that his knowledge is profound, entire, and thorough.

All things. All subjects; all laws; all events; all beings.

The deep things of God. He has a thorough knowledge of the hidden counsels or purposes of God; of all his plans and purposes. He sees all his designs. He sees all his counsels; all his purposes in regard to the government of the universe, and the scheme of salvation. He knows all whom God designs to save; he sees all that they need; and he sees how the plan of God is fitted to their salvation. This passage proves,

(1.) that the Spirit is, in some respects, distinct from the Father, or from him who is here called God. Else how could he be said to search all things, even the deep purposes of God? To search implies action, thought, personality. An attribute of God cannot be said to search. How could it be said of the justice, the goodness, the power, or the wisdom of God, that it searches, or acts? To search, is the action of an intelligent agent, and cannot be performed by an attribute.

(2.) The Spirit is omniscient. He searches or clearly understands "all things"--the very definition of omniscience. He understands all the profound plans and counsels of God. And how can there be a higher demonstration of omniscience than to know God? But if omniscient, the Holy Spirit is Divine--for this is one of the incommunicable attributes of God, 1Chr 28:9, Ps 139:1, Jer 17:10;

(3.) He is not a distinct being from God. There is a union between him and God, such as may be compared to the union between a man and his soul, 1Cor 2:11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God, De 6:4. This passage is, therefore, a very important and a decisive one, in regard to the personality and divinity of the Holy Spirit.

(b) "but God" Jn 16:13 (c) "deep things of God" Rom 11:33 Verse 11. For what man, etc. The design of this is to illustrate what he had just said by a reference to the way in which man acquires a knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God; and this is done by the very striking thought that no man can know his own mind, his own plans and intentions, but himself--his own spirit. The essential idea is, that no man can know another; that his thoughts and designs can only be known by himself, or by his own spirit; and that unless he chooses to reveal them to others, they cannot ascertain them. So of God. No man can penetrate his designs; and, unless he chooses to make them known by his Spirit, they must for ever remain inscrutable to human view.

The things of a man. The "deep things"--the hidden counsels, thoughts, plans, intentions.

Save the spirit of man, etc. Except his own mind; i.e., himself. No other man can fully know them. By the spirit of man here, Paul designs to denote the human soul--or the intellect of man. It is not to be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God. The illustration is to be taken in regard to the point immediately before him; which is, that no one could know and communicate the deep thoughts and plans of God except his Spirit; just as no one could penetrate into the intentions of a man, and fully know them, but himself. The passage proves, therefore, that there is a knowledge which the Spirit has of God, which no man, no angel can obtain; just as every man's spirit has a knowledge of his own plans which no other man can obtain; that the Spirit of God can communicate his plans and deep designs, just as a man can communicate his own intentions; and, consequently, that while there is a distinction of some kind between the Spirit of God and God, as there is a distinction which makes it proper to say that a man has an intelligent soul, yet there is such a profound and intimate knowledge of God by the Spirit, that he must be equal with him; and such an intimate union, that he can be called" the Spirit of God," and be one with God, as the human soul can be called "the spirit of the man," and be one with him. In all respects we are not to suppose that there is a similarity. In these points there is. It may be added, that the union, the oneness of the Spirit of God with God, is no more absurd or inexplicable than the union of the spirit of man with the man; or the oneness of the complex person made up of body and soul, which we call man. When men have explained all the difficulties about themselves, in regard to their own bodies and spirits, it will be time to advance objections against the doctrines here stated in regard to God.

Even so. To the same extent; in like manner.

The things of God. His deep purposes and plans.

Knoweth no man. Man cannot search into them, any more than one man can search the intentions of another.

(a) "man" Prov 14:10 (b) "so the things" Rom 11:33,34 Verse 12. Now we have received. We who are Christians; and especially we the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the Spirit which is of God.

Not the spirit of the world. Not the wisdom and knowledge which this world can give; not the learning and philosophy which were so much valued in Greece. The views of truth which we have, are not such as this world gives, but are such as are communicated by the Spirit of God.

But the Spirit which is of God. We are under the teachings and influence of the Holy Spirit.

That we might know. That we might fully understand and appreciate. The Spirit is given to us, in order that we might fully understand the favours which God has conferred on us in the gospel. It was not only necessary that God should grant the blessings of redemption by the gift of his Son; but, such was the hardness and blindness of the human heart, it was needful that he should grant his Holy Spirit also, that men might be brought fully to see and appreciate the value of those favours. For men do not see them by nature; neither does any one see them who is not enlightened by the Holy Spirit of God.

The things that are freely given us. That are conferred on us as a matter of grace or favour. He here refers to the blessings of redemption; the pardon of sin, justification, sanctification, the Divine favour and protection, and the hope of eternal life. These things we know; they are not matters of conjecture, but are surely and certainly confirmed to us by the Holy Spirit. It is possible for all Christians to know and be fully assured of the truth of those things, and of their interest in them.

(c) "the spirit" Rom 8:15 (d) "we might know" 1Jn 5:20 (*) "of God" "By God" Verse 13. Which things also we speak. Which great, and glorious, and certain truths, we, the apostles, preach and explain.

Not in the words which man's wisdom teacheth. Not such as human philosophy or eloquence would dictate. They do not have their origin in the devices of human wisdom, and they are not expressed in such words -of dazzling and attractive rhetoric as would be employed by those who pride themselves on the wisdom of this world.

But which the Holy Ghost teacheth. That is, in the words which the Holy Ghost imparts to us. Locke understands this as referring to the fact, that the apostles used "the language and expressions "which the Holy Ghost had taught in the revelations of the Scriptures. But this is evidently giving a narrow view of the subject. The apostle is speaking of the whole course of instruction by which the deep things of God were made known to the Christian church; and all this was not made known in the very words which were already contained in the Old Testament. He evidently refers to the fact that the apostles were themselves under the direction of the Holy Spirit, in the words and doctrines which they imparted; and this passage is a full proof that they laid claim to Divine inspiration. It is further observable that he says that this was done in such "words" as the Holy Ghost taught--referring not to the doctrines or subjects merely, but to the manner of expressing them. It is evident here that he lays claim to an inspiration in regard to the words which he used, or to the manner of his stating the doctrines of revelation. Words are the signs of thoughts; and if God designed that his truth should be accurately expressed in human language, there must have been a supervision over the words used, that such should be employed, and such only, as should accurately express the sense which he intended to convey.

Comparing spiritual things with spiritual. πνευματικοιςπνευματικα συγκρινοντες. This expression has been very variously interpreted; and is very difficult of explanation. Le Clerc renders it, "Speaking spiritual things to spiritual men." Most of the Fathers rendered it, "Comparing the things which were written by the Spirit of the Old Testament, with what is now revealed to us by the same Spirit, and confirming our doctrine by them." Calvin renders the word "comparing," by fitting, or adapting, (aptare,) and says that it means, that "he adapted spiritual things to spiritual men, while he accommodated words to the thing; that is, he tempered that celestial wisdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit. Thus, he says, he reproves the vanity of those who attempted to secure human applause by a turgid and subtle mode of argument. Grotius accords with the Fathers, and renders it, "Explaining those things which the prophets spake by the Spirit of God, by those things which Christ has made known to us by his Spirit." Macknight renders it, "Explaining spiritual things in words taught by the Spirit." So Doddridge. The word rendered "comparing," συγκρινοντες, means, properly, to collect, join, mingle, unite together; then to separate or distinguish parts of things, and unite them into one; then to judge of the qualities of objects by carefully separating or distinguishing; then to compare for the purpose of judging, etc. As it means to compare one thing with another for the purpose of explaining its nature, it comes to signify, to interpret, to explain; and in this sense it is often used by the LXX. as a translation of --Phathar---to open, unfold, explain, (see Gen 40:8,16,22, 41:12,15;) also of to explain, (Nu 15:34;) and of the Chaldee, , (Dan 5:15,17.) See also Dan 2:4-7,9,16,24,26,30,36,45 Dan 4:3,4,6,16,17, 5:7,8,13,16,18,20, 7:16; in all which places the noun, συγκρισις is used in the same sense. In this sense the word is, doubtless, used here, and is to be interpreted in the sense of explaining, unfolding. There is no reason, either in the word here used, or in the argument of the apostle, why the sense of comparing should be retained.

Spiritual things. (πνευματικα.) Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things spiritual in opposition to fleshly; or intellectual in opposition to things pertaining to matter; but spiritual as the things referred to were such as were wrought, and revealed by the Holy Spirit--his doctrines on the subject of religion under the new dispensation, and his influence on the heart.

With spiritual. (πνευματικοις.) This is an adjective; and may be either masculine or neuter. It is evident that some noun is understood. That may be either,

(1.) ανθρωποις men--and then it will mean, "to spiritual men"--that is, to men who are enlightened or taught by the Spirit--and thus many commentators understand it; or,

(2,) it may be λογοις, words; and then it may mean, either that the "spiritual things" were explained by "words" and illustrations drawn from the writings of the Old Testament, inspired by the Spirit--as most of the Fathers and many moderns understand it; or that the "things spiritual" were explained by words which the Holy Spirit then communicated, and which were adapted to the subject--simple, pure, elevated; not gross, not turgid, not distinguished for rhetoric, and not such as the Greeks sought, but such as became the Spirit of God communicating great, sublime, yet simple truths to men. It will then mean, "Explaining doctrines that pertain to the Spirit's teaching and influence in words that are taught by the same Spirit, and that are fitted to convey in the most intelligent able manner those doctrines to men." Here the idea of the Holy Spirit's present agency is kept up throughout; the idea that he communicates the doctrine, and the mode of stating it to man. The supposition that λογοις (words) is the word understood here, is favoured by the fact that it occurs in the previous part of this verse. And if this be the sense, it means that the words which were used by the apostles were pure, simple, unostentatious, and undistinguished, by display--such as became doctrines taught by the Holy Spirit, when communicated in words suggested by the same Spirit.

(e) "not in the words" 1Cor 1:17 Verse 14. But the natural man. (ψυχικοςδεανθρωπος.) The word natural here stands opposed evidently to spiritual. It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God. It refers to unregenerate men; but it has also not merely the idea of their being unregenerate, but that of their being influenced by the animal passions or desires. 1Cor 15:44. The word sensual would correctly express the idea. The word is used by the Greek writers to denote that which man has in common with the brutes; to denote that they are under the influence of the senses, or the mere animal nature, in opposition to reason and conscience. Bretschneider. See 1Thes 5:23. Here it denotes that they are under the influence of the senses, or the animal nature, in opposition to being influenced by the Spirit of God. Macknight and Doddridge render it, "the animal man." Whitby understands by it the man who rejects revelation, the man who is under the influence of carnal wisdom. The word occurs but six times in the New Testament: 1Cor 15:44 twice, 1Cor 15:46, Jas 3:15 Jude 1:19. In 1Cor 15:44,46, it is rendered "natural," and is applied to the body as it exists before death, in contradistinction from that which shall exist after the resurrection-- called a spiritual body. In James 3:15, it is applied to wisdom: "This wisdom is earthly, surreal, devilish." In Jude 1:19, it is applied to sensual persons, or those who are governed by the senses, in opposition to those who are influenced by the Spirit: "These be they who separate themselves, sensual, having not the Spirit." The word here evidently denotes those who are under the influence of the senses; who are governed by the passions and the animal appetites, and natural desires; and who are uninfluenced by the Spirit of God. And it may be observed that this was the case with the great mass of the heathen world, even including the philosophers.

Receiveth not. ουδεχεται. Does not embrace or comprehend them. That is, he rejects them as folly; he does not perceive their beauty or their wisdom; he despises them. He loves other things better. A man of intemperance does not receive or love the arguments for temperance; a man of licentiousness, the arguments for chastity; a liar, the arguments for truth. So a sensual or worldly man does not receive or love the arguments for religion.

The things of the Spirit of God. The doctrines which are inspired by the Holy Spirit, and the things which pertain to his influence on the heart and life. The things of the Spirit of God here denote all the things which the Holy Spirit produces.

Neither can he know them. Neither can he understand or comprehend them. Perhaps, also, the word know here implies also the idea of loving, or approving of them, as it often does in the Scripture. Thus, to know the Lord often means to love him, to have a full, practical acquaintance with him. When the apostle says that the animal or sensual man cannot know those things, he may have reference to one of two things. Either,

(1.) that those doctrines were not discoverable by human wisdom, or by any skill which the natural man may have, but were to be learned only by revelation. This is the main drift of his argument, and this sense is given by Locke and Whitby. Or,

(2.) he may mean that the sensual, the unrenewed man cannot perceive their beauty and their force, even after they are revealed to man, unless the mind is enlightened and inclined by the Spirit of God. This is probably the sense of the passage. This is the simple affirmation of a fact, that while the man remains sensual and carnal, he cannot perceive the beauty of those doctrines. And this is a simple and well-known fact. It is a truth--universal and lamentable-that the sensual man, the worldly man, the proud, haughty, and self-confident man; the man under the influence of his animal appetites--licentious, false, ambitious, and vain--does not perceive any beauty in Christianity. So the intemperate man perceives no beauty in the arguments for temperance; the adulterer, no beauty in the arguments for chastity; the liar, no beauty in the arguments for truth. It is a simple fact, that while he is intemperate, or licentious, or false, he can perceive no beauty in these doctrines. But this does not prove that he has no natural faculties for perceiving the force and beauty of these arguments; or that he might not apply his mind to their investigation, and be brought to embrace them; or that he might not abandon the love of intoxicating drinks, and sensuality, and falsehood, and be a man of temperance, purity, and truth. He has all the natural faculties which are requisite in the case; and all the inability is his strong love of intoxicating drinks, or impurity, or falsehood. So of the sensual sinner. While he thus remains in love with sin, he cannot perceive the beauty of the plan of salvation, or the excellency of the doctrines of religion. He needs just the love of these things, and the hatred of sin. He needs to cherish the influences of the Spirit; to receive what he has taught, and not to reject it through the love of sin; he needs to yield himself to their influences, and then their beauty will be seen. The passage here proves that, while a man is thus sensual, the things of the Spirit will appear to him to be folly; it proves nothing about his ability, or his natural faculty, to see the excellency of these things, and to turn from his sin. It is the affirmation of a simple fact everywhere discernible, that the natural man does not perceive the beauty of these things; that while he remains in that state he cannot; and that if he is ever brought to perceive their beauty, it will be by the influence of the Holy Spirit. Such is his love of sin, that he never will be brought to see their beauty except by the agency of the Holy Spirit. "For wickedness perverts the judgment, and makes men err with respect to practical principles; so that no one can be wise and judicious who is not good."--Aristotle, as quoted by Bloomfield.

They are spiritually discerned. That is, they are perceived by the aid of the Holy Spirit enlightening the mind and influencing the heart.

(*) "natural man" "Carnal" (a) "receiveth not" Mt 13:11, Rom 8:5,7 (+) "discerned" "discerneth" Verse 15. But he that is spiritual. The man who is enlightened by the Holy Spirit, in contradistinction from him who is under the influence of the senses only.

Judge. Greek, Discerneth, (margin;) the same word as in the previous verse. It means, that the spiritual man has a discernment of those truths in regard to which the sensual man was blind and ignorant.

All things. Not absolutely all things; or not that he is omniscient; but that he has a view of those things to which the apostle had reference--that is, to the things which are revealed to man by the Holy Spirit.

Yet he himself is judged. Greek, as in the margin, "is discerned;" that is, his feelings, principles, views, hopes, fears, joys, cannot be fully understood and appreciated by any natural or sensual man. He does not comprehend the principles which actuate him; he does not enter into his joys; he does not sympathize with him in his feelings. This is a matter of simple truth and universal observation. The reason is added in the following verse--that as the Christian is influenced by the Lord, and as the natural man does not know him, so he cannot know him who is influenced by him that is, the Christian.

(b) "he that is spiritual" Prov 28:5 (1) "judgeth" "discerneth" (++) "all things" "searcheth out" (+) "discerned" "searched out" Verse 16. For who hath known, etc. This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this: "No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ, who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.

The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his Spirit.

REMARKS

(1.) Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1Cor 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society, it would be proper, it would have been proper in Corinth. Let this thought rebuke those who, when they preach to a gay and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course, and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation should remember that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

(2.) The purpose of every minister should be like that of Paul, to preach Christ and him crucified only. 1Cor 2:2.

(3.) If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others, to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless, "Would I describe a preacher, such as Paul.

Were he on earth, would hear, approve, and own,

Paul should himself direct me. I would trace

His master-strokest and draw from his design.

I would express him simple, grave, sincere;

In doctrine uncorrupt; in language plain:

And plain in manner; decent, solemn, chaste,

And natural in gesture; much impress'd

Himself, as conscious of his awful charge;

And anxious mainly that the flock he feeds

May feel it too. Affectionate in look,

And tender in address, as well becomes

A messenger of grace to guilty men."--Cowper's Task, b. ii

Our aim should be to commend our message to every man's conscience; and to do it with humility towards God, and deep solicitude; with boldness towards our fellow-men--respectfully towards them--but still resolved to tell the truth, 1Cor 2:3.

(4.) The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have wrought the change on his soul. His hopes, his joys, his peace, is sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings of his heart-- that if left to himself he would never have had them--so he has the fullest demonstration that they are to be traced to a Divine Source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion.a Can a child doubt whether it loves a parent; a husband whether he loves his wife; a friend, a friend; a man, his country? And can he doubt whether this emotion produces joy ? And can a man doubt whether he loves God. Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who should tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace, are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honourable, and evinces the highest qualities and principles of the human mind.

(5.) Christians are influenced by true wisdom, 1Cor 6. They are not fools, though they appear to be to their fellow-men. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who behaves that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die--to be judged--to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is gay and thoughtless over the grave and over hell equally foolish and mad? And if there be a God, a heaven, a Saviour, and a hell; if men are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world --while many are destitute of learning, science, and eloquence, they have a wisdom which shall survive when all other is vanished away.

(6.) All the wisdom of this world shall come to nought, 1Cor 2:6. What will be the value of political sagacity, when all governments shall come to an end but the Divine government? What the value of eloquence and graceful diction, when we stand at the judgment-seat of Christ? What the value of science in this world, when all shall be revealed with the clearness of noonday? How low will appear all human attainments in that world, when the light of eternal day shall be shed over all the works of God! How little can human science do to advance the eternal interests of man! And how shall all fade away in the future world of glory--just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

(7.) God has a purpose in regard to the salvation of men, 1Cor 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favours of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!

(8.) One great and prominent cause of sin is the fact that men are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1Cor 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When men blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are wilfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do." For such poor, blind, deluded mortals the Saviour prayed; and for such we should all pray. The man that curses God has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration --while his sin should be hated--and is a proper subject of prayer.

(9.) Men are often committing the most awful crimes when they are unconscious of it, 1Cor 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport!--But how will it be regarded in the day of judgment? A man may revile the Saviour!--But how will it appear when he dies? It is a solemn thing to trifle with God, and with his laws. A man is safer when he sports on a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he sports with religion and with God! In a world like this, men should be serious, and fear God. A single deed, like that of the crucifixion of Christ, may be remembered when all the circumstances of sport and mockery shall have passed away--remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

(10.) Christians have views of the beauties of religion, and have consolations arising from these views, which the world has not, 1Cor 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the men of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what men elsewhere have not enjoyed; and they are elevated to privileges which men elsewhere do not possess. On earth they partake of happiness which the world never can give; and in heaven they shall partake of the fairness of that joy--of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not be a Christian?

(11.) The Holy Ghost is, in some sense, distinct from the Father. This is implied in his action as an agent--in searching, knowing, etc., 1Cor 2:10,11. An attribute, a quality, does not search and know.

(12.) The Holy Spirit is Divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be Divine. No created being can have this intelligence, 1Cor 2:10,11.

(13.) Christians are actuated by a different spirit from the men of this world, 1Cor 2:12. They are influenced by a regard to God and his glory. The men of the world are under the influence of pride, avarice, sensuality, ambition, and vainglory.

(14.) The sinner does not perceive the beauty of the things of religion. To all this beauty he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the men of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the men of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.

(15.) The reason of this is, that men love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin--and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinner's conversion. There is nothing else; and,

(16.) We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by him alone that he sees the beauty of the religion which he loves; it is by his influence alone that he differs from his fellow-men. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish his influences! How careful should he be not to grieve him away!

(17.) There is a difference between Christians and other men. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the men of this world?

(a) "who hath" Isa 40:13, Jer 23:18 (1) "he may instruct him" "shall" (b) "the mind of Christ" Jn 17:8