1Cor 2:6-16, 2Cor 3:6, 17-18 | JFB | STEP | 6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. we speak —resuming "we" (preachers, I, Apollos, &c.) from "we preach" ( ), only that here, "we speak" refers to something less public (compare , "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect —Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" ( ), and cannot therefore understand the deeper truths of Christianity ( ). Paul does not mean by the "mystery" or "hidden wisdom" ( ) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements ( ), but now spoken to the "perfect" ( ). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare ). "God" ( ) is opposed to the world, the apostles to "the princes [great and learned men] of this world" ( ; compare ) [BENGEL ]. come to naught —nothingness ( ). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL ]. Rather, translate with ALFORD , "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel ), to bring to naught (the same verb as here) things that are" ( ).

1 Corinthians 2:6-16

6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.

we speak—resuming "we" (preachers, I, Apollos, &c.) from "we preach" (1Co 1:28), only that here, "we speak" refers to something less public (compare 1Co 2:7, 13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.

perfect—Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (1Co 3:1, 2), and cannot therefore understand the deeper truths of Christianity (1Co 14:20; Php 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (1Co 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (1Co 2:2), but now spoken to the "perfect" (1Co 15:51; Ro 11:25; Eph 3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Php 3:12, 15, with 1Jo 2:12-14). "God" (1Co 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (1Co 2:8; compare 1Co 1:20) [BENGEL].

come to naught—nothingness (1Co 1:28). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with ALFORD, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (1Co 1:28).

7. wisdom of God—emphatically contrasted with the wisdom of men and of this world (1Co 2:5, 6).

in a mystery—connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (2Co 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL].

ordained—literally, "foreordained" (compare 1Co 2:9), "prepared for them that love Him."

before the world—rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.

to our glory—ours both now and hereafter, from "the Lord of glory" (1Co 2:8), who brings to naught "the princes of this world."

8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.

crucified . . . Lord of glory—implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, 24) was crucified.

9. But—(it has happened) as it is written.

Eye hath not seen, &c.—ALFORD translates, "The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit." Thus, however, the "but" of 1Co 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from 1Co 2:8), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (1Co 2:6, from Isa 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (1Co 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."

entered—literally, "come up into the heart." A Hebraism (compare, Jer 3:16, Margin). In Isa 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (1Jo 4:19); compare 1Co 2:12, "the things that are freely given to us of God"

10. revealed . . . by . . . Spirit—The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (1Co 3:16; 12:3; Mt 16:17; Joh 16:13; 1Jo 2:20, 27); that of words, the PROPHET (2Sa 23:1, 2; 1Ki 13:1, 5), "by the word of the Lord" (1Co 2:13; Joh 20:30, 31; 2Pe 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Ps 25:14; Pr 3:32; Joh 7:17; 15:15).

unto us—the "perfect" or fully matured in Christian experience (1Co 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline—a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], (Lu 10:21).

the Spirit searcheth—working in us and with our spirits (compare Ro 8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], (Ga 3:14).

deep things of God— (Ps 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (De 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].

11. what man, &c.—literally, "who of men knoweth the things of a man, save the spirit of that man?"

things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).

12. we . . . received, not . . . spirit of . . . world—the personal evil "spirit that now worketh in the children of disobedience" (Eph 2:2). This spirit is natural in the unregenerate, and needs not to be received.

Spirit which is of God—that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (1Co 2:11).

that we might know . . . things . . . freely given . . . of God—present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (1Co 2:9).

13. also—We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12).

which the Holy Ghost teacheth—The old manuscripts read "the Spirit" simply, without "Holy."

comparing spiritual things with spiritual—expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (2Co 10:12). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. ALFORD translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (1Co 1:21, 22; 2:1, 4-9; compare Ps 119:18).

14. natural man—literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (1Co 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jas 3:15).

receiveth not—though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15).

they are foolishness unto him—whereas he seeks "wisdom" (1Co 1:22).

neither can he—Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Ro 8:7).

15. He that is spiritual—literally, "the spiritual (man)." In 1Co 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."

judgeth all things—and persons, by their true standard (compare 1Co 6:2-4; 1Jo 4:1), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek (1Co 2:14). Otherwise for "discerned," in 1Co 2:14, translate, "judged of," to accord with the translation, "judgeth . . . is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Pr 28:5; 1Jo 2:27).

16. For—proof of 1Co 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?

that he may instruct him—that is, so as to be able to set Him right as His counsellor (quoted from Isa 40:13, 14). So the Septuagint translates the Greek verb, which means to "prove," in Ac 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.

we have the mind of Christ—in our degree of capability to apprehend it. Isa 40:13, 14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.

2 Corinthians 3:6

6. able—rather, as the Greek is the same, corresponding to 2Co 3:5, translate, "sufficient as ministers" (Eph 3:7; Col 1:23).

the new testament—"the new covenant" as contrasted with the Old Testament or covenant (1Co 11:25; Ga 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Co 3:3).

not of the letter—joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mt 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Ro 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mt 5:17-48; Ro 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.

letter killeth—by bringing home the knowledge of guilt and its punishment, death; 2Co 3:7, "ministration of death" (Ro 7:9).

spirit giveth life—The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Ro 6:4, 11). This "spirit of life" is for us in Christ Jesus (Ro 8:2, 10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Co 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Ac 17:11; 1Pe 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.

2 Corinthians 3:17-18

17. the Lord—Christ (2Co 3:14, 16; 2Co 4:5).

is that Spirit—is THE Spirit, namely, that Spirit spoken of in 2Co 3:6, and here resumed after the parenthesis (2Co 3:7-16): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (1Co 15:45; Re 19:10, end).

where the Spirit of the Lord is—in a man's "heart" (2Co 3:15; Ro 8:9, 10).

there is liberty— (Joh 8:36). "There," and there only. Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Jesus (Php 3:3): they have no longer the spirit of bondage, but of free sonship (Ro 8:15; Ga 4:7). "Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the fear which the Israelites felt in beholding Moses' glory unveiled (Ex 34:30; 1Jo 4:18).

18. But we all—Christians, as contrasted with the Jews who have a veil on their hearts, answering to Moses' veil on his face. He does not resume reference to ministers till 2Co 4:1.

with open face—Translate, "with unveiled face" (the veil being removed at conversion): contrasted with "hid" (2Co 4:3).

as in a glass—in a mirror, namely, the Gospel which reflects the glory of God and Christ (2Co 4:4; 1Co 13:12; Jas 1:23, 25).

are changed into the same image—namely, the image of Christ's glory, spiritually now (Ro 8:29; 1Jo 3:3); an earnest of the bodily change hereafter (Php 3:21). However many they be, believers all reflect the same image of Christ more or less: a proof of the truth of Christianity.

from glory to glory—from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him.

even as, &c.—Just such a transformation "as" was to be expected from "the Lord the Spirit" (not as English Version, "the Spirit of the Lord") [ALFORD] (2Co 3:17): "who receives of the things of Christ, and shows them to us" (Joh 16:14; Ro 8:10, 11). (Compare as to hereafter, Ps 17:15; Re 22:4).