1Cor 2:7-15, 2Cor 3:18, 4:4, 6, 5:16 | JFB | STEP | 7. wisdom of God —emphatically contrasted with the wisdom of men and of this world ( ). 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 " ( ), "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 ), "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 " ( ), who brings to naught "the princes of this world."

1 Corinthians 2:7-15

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).

2 Corinthians 3:18

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).

2 Corinthians 4:4

4. In whom—Translate, "In whose case."

god of this world—The worldly make him their God (Php 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2).

minds—"understandings": "mental perceptions," as in 2Co 3:14.

them which believe not—the same as "them that are lost" (or "are perishing"). Compare 2Th 2:10-12. SOUTH quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Es 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Co 3:14, 15): Greek, not "blinded," but "hardened."

light of the glorious gospel of Christ—Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.

image of God—implying identity of nature and essence (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Co 4:6; 1Ti 6:14-16). Paul here recurs to 2Co 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [ALFORD].

2 Corinthians 4:6

6. For—proof that we are true servants of Jesus unto you.

commanded the light—Greek, "By speaking the word, commanded light" (Ge 1:3).

hath shined—rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh 8:12). The physical world answers to the spiritual.

in our hearts—in themselves dark.

to give the light—that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4).

the glory of God—answering to "the glory of Christ" (see on 2Co 4:4).

in the face of Jesus Christ—Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (Heb 1:3).

2 Corinthians 5:16

16. Wherefore—because of our settled judgment (2Co 5:14),

henceforth—since our knowing Christ's constraining love in His death for us.

know we no man after the flesh—that is, according to his mere worldly and external relations (2Co 11:18; Joh 8:15; Php 3:4), as distinguished from what he is according to the Spirit, as a "new creature" (2Co 5:17). For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in the higher life of those who are dead in Christ's death, and alive with Him in the new life of His resurrection (Ga 2:6; 3:28).

yea, though—The oldest manuscripts read, "if even."

known Christ after the flesh—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus in the days of His flesh, but he had looked for Christ or the Messiah). When once he was converted he no longer "conferred with flesh and blood" (Ga 1:16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away" that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless Judaizing Christians at Corinth prided themselves on the mere fleshly (2Co 11:18) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over others as having a nearer connection with Him (2Co 5:12; 2Co 10:7). Paul here shows the true aim should be to know Him spiritually as new creatures (2Co 5:15, 17), and that outward relations towards Him profit nothing (Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at variance with both Romish Mariolatry and transubstantiation. Two distinct Greek verbs are used here for "know"; the first ("know we no man") means "to be personally acquainted with"; the latter ("known Christ . . . know . . . more") is to recognize, or estimate. Paul's estimate of Christ, or the expected Messiah, was carnal, but is so now no more.