1Cor 2:9-15, 2Cor 4:6 | Barnes | STEP | Verse 9. But, as it is written . This passage is quoted from . 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 . 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, ; 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 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"

1 Corinthians 2:9-15

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"

2 Corinthians 4:6

Verse 6. For God, who commanded, etc. The design of this verse seems to be, to give a reason why Paul and his fellow-apostles did not preach themselves, but Jesus Christ the Lord, 2Cor 4:5. That reason was, that their minds had been so illuminated by that God who had commanded the light to shine out of darkness, that they had discerned the glory of the Divine perfections shining in and through the Redeemer, and they therefore gave themselves to the work of making him known among men. The doctrines which they preached they had not derived from men in any form. They had not been elaborated by human reasoning or science, nor had they been imparted by tradition. They had been communicated directly by the Source of all light--the true God--who had shined into the hearts that were once benighted by sin. Having been thus illuminated, they had felt themselves bound to go and make known to others the truths which God had imparted to them.

Who commanded the light, etc. Gen 1:3. God caused it to shine by his simple command. He said, "Let there be light, and there was light." The fact that it was produced by his saying so is referred to here by Paul, by his use of the phrase, (οειπων,) "Who saying," or speaking the light to shine from darkness. The passage in Genesis is adduced by Longinus as a striking instance of the sublime.

Hath shined in our hearts. Marg., "Is he who hath." This is more in accordance with the Greek; and the sense is, "The God who at the creation bade the light to shine out of darkness, is he who has shined into our hearts; or it is the same God who has. illuminated us, who commanded the light to shine at the creation." Light is everywhere in the Bible the emblem of knowledge, purity, and truth; as darkness is the emblem of ignorance, error, sin, and wretchedness. Jn 1:4, Jn 1:5. And the sense here is, that God had removed this ignorance, and poured a flood of light and truth on their minds. This passage teaches, therefore, the following important truths in regard to Christians--since it is as applicable to all Christians as it was to the apostles:

(1.) That the mind is by nature ignorant and benighted--to an extent which may be properly compared with the darkness which prevailed before God commanded the light to shine. Indeed, the darkness which prevailed before the light was formed, was a most striking emblem of the darkness which exists in the mind of man before it is enlightened by revelation, and by the Holy Spirit. For

(a.) in all minds by nature there is deep ignorance of God, of his law and his requirements; and

(b.) this is often greatly deepened by the course of life which men lead; by their education; or by their indulgence in sin, and by their plans of life; and especially by the indulgence of evil passions. The tendency of man, if left to himself, is to plunge into deeper darkness, and to involve his mind more entirely in the obscurity of moral midnight. "Light is come into the world, and men loved darkness rather than light, because their deeds were evil," Jn 3:19.

(2.) This verse teaches the fact, that the minds of Christians are illuminated. They are enabled to see things as they are. This fact is often taught in the Scriptures. See 1Jn 2:20, 1Cor 2:12-15. They have different views of things from their fellow-men, and different from what they once had. They perceive a beauty in religion which others do not see, and a glory in truth, and in the Saviour, and in the promises of the gospel, which they did not see before they were converted. This does not mean

(a.) that they are superior in their powers of understanding to other men --for the reverse is often the fact; nor

(b.) that the effect of religion is at once to enlarge their own intellectual powers, and make them different from what they were before in this respect. But it means that they have clear and consistent views; they look at things as they are; they perceive a beauty in religion and in the service of God which they did not before. They see a beauty in the Bible, and in the doctrines of the Bible, which they did not before, and which sinners do not see. The temperate man will see a beauty in temperance, and in an argument for temperance, which the drunkard will not; the benevolent man will see a beauty in benevolence, which the churl will not; and so of honesty, truth, and chastity. And especially will a man who is reformed from intemperance, impurity, dishonesty, and avarice, see a beauty in a virtuous life which he did not before see. There is indeed no immediate and direct enlargement of the intellect; but there is an effect on the heart which produces an appropriate and indirect effect on the understanding. It is at the same time true, that the practice of virtue, that a pure heart, and that the cultivation of piety, all tend to regulate, strengthen, and expand the intellect; as the ways of vice, and the indulgence of evil passions and propensities tend to enfeeble, paralyze, darken, and ruin the understanding; so that, other things being equal, the man of most decided virtue, and most calm and elevated piety, will be the man of the clearest and best regulated mind. His powers will be the most assiduously, carefully, and conscientiously cultivated, and he will feel himself bound to make the most of them. The influence of piety in giving light to the mind is often strikingly manifested among unlettered and ignorant Christians. It often happens, as a matter of fact, that they have by far clearer and more just and elevated views of truth than men of the most mighty intellects, and most highly cultivated by science and adorned with learning, but who have no piety; and a practical acquaintance with their own hearts, and a practical experience of the power of religion in the days of temptation and trial, is a better enlightener of the mind on the subject of religion than all the learning of the schools.

(3.) This verse teaches that it is the same God who enlightens the mind of the Christian, that commanded the light at first to shine, he is the Source of all light. He formed the light in the natural world; he gives all light and truth on all subjects to the understanding; and he imparts all correct views of truth to the heart. Light is not originated by man; and man, on the subject of religion, no more creates the light which beams upon his benighted mind, than he created the light of the sun when it first shed its beams over the darkened earth. "All truth is from the sempiternal source of light divine;" and it is no more the work of man to enlighten the mind, and dissipate the darkness from the soul of a benighted sinner, than it was of man to scatter the darkness that brooded over the creation, or than he can now turn the shades of midnight to noonday. All this work lies beyond the proper province of man; and is all to be traced to the agency of God--the great Fountain of light.

(4.) It is taught here that it is the same power that gives light to the mind of the Christian, which at first commanded the light to shine out of darkness. It requires the exertion of the same Omnipotence; and the change is often as remarkable and surprising. Nothing can be conceived to be more grand than the first creation of light--when by axe word the whole solar system was in a blaze. And nothing in the moral world is more grand than when by a word God commands the light to beam on the soul of a benighted sinner. Night is at once changed to day; and all things are seen in a blaze of glory. The works of God appear different; the word of God appears different; and a new aspect of beauty is diffused over all things. If it be asked IN WHAT WAY God thus imparts light to the mind, we may reply:

(1.) By his written and preached word. All spiritual and saving light to the minds of men has come through his revealed truth. Nor does the Spirit of God now give or reveal any light to the mind which is not to be found in the word of God, and which not imparted through that medium.

(2.) God makes use of providential dealings to give light to the minds of men. They are then,by sickness, disappointment, and pain, made to see the folly and vanity of the things of this world, and to see the necessity of a better portion.

(3.) It is done especially and mainly by the influences of the Holy Spirit. It is directly by his agency that the heart becomes affected, and the mind enlightened. It is his province in the world to prepare the heart to receive the truth; to dispose the mind to attend to it; to remove the obstructions which existed to its clear perception; to enable the mind clearly to see the beauty of truth, and of the plan of salvation through a Redeemer. And whatever may be the means which may be used, it is still true that it is only by the Spirit of God that men are ever brought to see the truth clearly and brightly. The same Spirit that inspired the prophets and apostles also illuminates the minds of men now, removes the darkness from their minds, and enables them clearly to discover the truth as it is in Jesus. 1Cor 2:10, and 1Cor 2:11-15.

To give the light of the knowledge of the glory of God. This shows the object, or the effect of enlightening the mind. It is that Christians may behold the Divine glory. The meaning is, that it is for the purpose of enlightening and instructing them concerning the knowledge of the glory of God.--Bloomfield. Doddridge renders it, "The lustre of the knowledge of God's glory." Tindal, "To give the light of the knowledge of the glorious God." The sense is, that the purpose of his shining into their hearts was to give light, (προςφωτισμον,) i.e., unto the enlightening; and the purpose of that light was to acquaint them with the knowledge of the Divine glory.

In the face of Jesus Christ. That is, that they might obtain the knowledge of the Divine glory as it shines in the face of Jesus Christ; or as it is reflected on the face, or the person of the Redeemer. There is undoubted allusion here to what is said of Moses (2Cor 3:13) when the Divine glory was reflected on his face, and produced such a splendour and magnificence that the children of Israel could not steadfastly look upon it. The sense here is, that in the face or the person of Jesus Christ the glory of God shone clearly, and the Divinity appeared without a vail. The Divine perfections, as it were, illuminated him, as the face of Moses was illuminated; or they shone forth through him, and were seen in him. The word rendered "face" here, (προσωπον,) may mean either face or person. 2Cor 2:10. The sense is not materially affected, whichever translation is preferred. It is, that the Divine perfections shone in and through the Redeemer. This refers doubtless to the following truths:

(1.) That the glory of the Divine nature is seen in him, since he is "the brightness of his glory, and the express image of his person," Heb 1:3. And it is in and through him that the glory of the Divine perfections are made known.

(2.) That the glory of the Divine attributes is made known through him, since it is through him that the work of creation was accomplished, (Jn 1:3, Col 1:16;) and it is by him that the mercy and goodness of God have been manifested to men.

(3.) That the glory of the Divine moral character is seen through him, since when on earth he manifested the embodied Divine perfections; he showed what God is when incarnate; he lived as became the incarnate God--he was as pure and holy in human nature as God is in the heavens. And there is not, that we know of, one of the Divine attributes or perfections which has not at some period, or in some form, been evinced by Jesus Christ. If it be the prerogative of God to be eternal, he was eternal, Isa 9:6, Rev 1:8,18. If it be the prerogative of God to be the Creator, he was also the Creator, (Jn 1:3;) if to be omniscient, he, was omniscient, (Mt 11:27, Lk 10:22;) if to be omnipresent, he is omnipresent, (Mt 18:20;) if to be almighty, he was almighty, (Isa 9:6;) if to raise the dead, to give life, he did it, (Jn 5:21, 11:43,44;) if to still waves and tempests, he did it, (Mk 4:39;) if to be full of benevolence, to be perfectly holy, to be without a moral stain or spot, then all this is found in Jesus Christ. And as the wax bears the perfect image of the seal--perfect not only in the outline, and in the general resemblance, but in the filling up, in all the lines, and features, and letters on the seal--so it is with the Redeemer. There is not one of the Divine perfections which has not the counterpart in him; and if the glory of the Divine character is seen at all, it will be seen in and through him.

(a) "commanded the light" Gen 1:3 (1) "hath shined" "Is he who hath"