1 Corinthians 2

1 Corinthians 2:1

The apostle farther illustrates the reasons for which all ostentation of eloquence, when he came among his hands; and particularly insists on the extraordinary facts and doctrines he was to teach; which is his higher original than any discoveries which have been being could make, and were to be traced up to the findings of the Holy Spirit; their nature being so that it was difficult for the corrupted minds of men to even when they were taught. 1 Cor. II. 1, to

1 CORINTHIANS II. 1.

I HAVE observed that the design of God in the gospel is of a very humbling nature, admirably calculated to stain the pride of human glory, and bring men to boast in him alone. And with truth and pleasure, I can say to you, my brethren, that in perfect harmony with this wise and excellent scheme, when I first came among you, I came not with the pomp of language, or worldly wisdom, with the laboured charms of eloquence, or philosophy: for I remembered, that I was declaring to you no human invention, which needed or admitted such ornaments or recommendations, but was exhibiting the testimony of God to a plain fact, for which I produced authentic evidence by visible Divine operations. I therefore endeavoured to exhibit it in as intelligible a way as I could, and treated it as one who believed that it really came from God, and so needed not the varnishing of human art. For I was previously determined in my mind, that fond as I knew you were of refined speculation, and polite address, I would appear to know, and employ myself to make known, nothing among you, but Jesus, as the Christ, the great promised Messiah of the Jews, even that crucified person, against whom

a The pomp of language.] This certainly includes to the vain affectation of sublimity and subtility so common among the Greeks of that age, and very remote from the true eloquence in which (as was observed above) our apostle did so remarkably excel. L’Enfant thinks, he refers to his not being perfectly master of the Greek language in all its purity and elegance with which the Corinthians spoke it; but I prefer the former sense, as more suitable to the original.

b Appear to know.] In that sense, the

word ζηματικο, is used by Pindar, (Olymp. xiii) and it is most natural to give it that signification here.

c Among you.] There seems a peculiar emphasis in this expression; as if the apostle had said, I did not change my usual method at Corinth, and you know with what glorious success it was attended.

d Even that crucified person: καὶ τῶν ἐγνωμοῦν. The Jews and heathens probably gave Christ this name by way of contempt; but St. Paul declares, that instead

ir faith might depend on the power o God.

so many scandals are raised. Yet did I resolve steadily to maintain the doctrine of his cross, and endeavour to exalt its honours wherever I came, not excepting your opulent and polite city. And to this plan you know I resolutely adhered, though I was with you in weakness, and in fear, and in much trembling; for I know I had enemies about me on every side, (Acts xviii. 6, 9.) and laboured under natural disadvantages, (2 Cor. x. 10.) and the force of the prejudice which I had to encounter was strong. And you well know, that my speech in private, and my preaching in public, [was] not in the persuasive discourses of human wisdom, eloquence or philosophy, nor with that pomp and sophistry of argument which the learned men of the world are so ready to affect. But far from being contemptible on that account, it had other much nobler recommendations; for it was in the demonstration of the Spirit, and of power, by the most convincing evidence, arising, both from the prophecies of the Old Testament inspired by the Holy Ghost, and from the miraculous energy which he hath exerted in and by the apostles, and other ministers of the New. And on this I laid the whole stress; that your faith should not depend on the wisdom, reason, or address of men; but on the power of God, a much surer foundation, which shews how little reason you have to value yourselves on any appearance of the former.

Nevertheless, though we want what is commonly called human wisdom, yet we speak the truest and most excellent wisdom among those who are perfect, and if I may so express it, completely initiated into these Divine mysteries; such well instructed and experienced souls will bear witness to its incomparable excellence. But we speak not the wisdom of this world, nor of the rulers of this world; nor that which is admired and sought by the great politicians of

of concealing this as an infamy and scandal, it was the main thing he insisted upon; as indeed all the most important doctrines of the gospel stand in a close and natural connection with it. And no doubt but he took them in that connection; for he refers in the course of these epistles, to several doctrines relating to the Father,

and the Holy Spirit, as what he had taught them, though not expressly included in the doctrine of the crucifixion “Persuasive discourses of human wisdom.” This seems to be the just rendering of the expression, τιναις ἀνθρώπινς σοφίας λογούς, and so, I think, it is rendered by the celebrated Archbishop of Cambray.

VOL. 4.

He had preached the hidden wisdom o G

the age, whether Jews or Gentiles, who neveriv. theless shall soon be brought down and abolished, shall find difficult and dreadful scenes aris- 1 Cor. ing, in which all their boasted sagacity and ii. 6 7 penetration will be of no avail. But we, taught of God to despise the transient vanities which delude them, speak what must be infinitely more worthy your most attentive consideration and regard; for it is the wisdom of God himself in a mystery: that mysterious wisdom, which was long hidden and entirely unknown, and now appears to contain wonders which no understanding of man or angel can fully penetrate; even that wisdom which God from eternal ages predetermined in the secret of his own all comprehending mind, for the great purposes of our final 8 salvation and glory. A wisdom this, which none of the Jewish rulers of this our age, or of the heathen that were concerned in it, knew; for if they had indeed known [it,] they would not by any means have presumed to have crucified one so greatly their superior, as the Lord of glory; wicked as they were, they would for their own sakes have been afraid to attack the Son of God, his long promised Messiah, had they been thoroughly apprized of his high character and 9 dignity. But [this is] as it is written, (Isa. lxiv.

¶ Politicians of the age, &c.] Mr. Locke insists upon it, as an observation of great importance, that aton &c generally signifies the Jewish economy; and supposes that the apostle here also aims a silent stroke at the Jewish teacher that set him self up in opposition to him, and refers to the approaching destruction of the Jews by the Romans. And Mr. L’Enfant agrees with this, only explaining it of the learned rabbies of their synagogues. But as the Jewish magistrates, or scribes were not the only princes in crucifying Christ, (compare Acts iv. 27,) and as the word aton, has sometimes undoubtedly a more extensive signification; (compare Rom. xii. 2; Gal. i. 4; Eph. ii. 2; chap. vi. 12; 2 Tim. iv. 10; Tit. ii. 12; and even in this epistle, chap. iii. 18, and the next chapter, iv. 4;) and as St Paul’s observation here may so well be applied to Gentile, as well as Jewish princes, I saw no reason for limiting the sense, which I never choose to do, without some apparent necessity. On the same principle, I have receded from Mr. Locke’s interpretation of the next verse.

¶ From eternal ages] To what I have just said of my reasons for not interpreting this of the time of setting up the Jewish economy, I must add, that it signifies little, to endeavour to bring such expressions down to any period of time. If it be granted, that they intend any thing previous to the existence of those to whom they refer, the same difficulties will still lie in the way; nor is it possible to avoid them. ¶ Our final salvation and glory.] L’Enfant explains this, of the glory of the apostles, in being appointed to publish this revelation; but the sense we have given equally suits the phrase, and is much more sublime and important. ¶ Not by any means] xx a, is an expression which seems to have this force. Compare Luke xxiii. 34 ¶ As it is written, &c] The context in Isa. lxiv may well be explained, to express the Church’s earnest desire of the manifestation of the glories of the Messiah’s kingdom; and I think it more probable, that this is a quotation of those words, with some little variation, than that it refers to a assage sai-

not accor ing to the spirit of the world, but of God :

4,) when the prophet, speaking of the blessings of the Messiah’s kingdom, says, Eye hath not seen, neither hath ear heard, neither have entered into the heart of man, what glorious things God hath prepared for them that love him. Nor had the generality of mankind, or even the people who enjoyed the benefit of the Jewish scripture, any just conception of the nature of this sublime plan, and the method by which it was to be accomplished. But God hath revealed [them] to us Christians, and especially to us his apostles, by the extraordinary inspiration of his Spirit, who intimately and fully knows them: for the Spirit searcheth and penetrates all things, even the deep things of God, the profoundest mysteries of his counsels, and his gospel. (Compare Rom. xvi. 25; Eph. i. 9; chap. iii. 3, 5, 7.) And well may he be acquainted with all these things; *for who of mankind knoweth the things of a man, the secret recesses of his mind, on many occasions, and in many circumstances, unless it be the Spirit of a man which is in him,*¹ which knows it by consciousness, to a degree of certainty which no observation or reasoning can produce in another; so also no one knoweth the things of God, but the Spirit of God himself, who is intimately conscious of all, and can conceal, or discover, whatever he pleases.

Now this is entirely to the present purpose; for the spirit, which we have received, is not that of the world, nor do we govern ourselves by those carnal views which engross and enslave so great a part of mankind; but we have received, in large and liberal supplies, that Spirit, which is from God, and which is the noblest of his gifts to the children of men, by which their minds are both informed and regulated; that so we might both notionally and experimentally know

to have been found in an apocryphal book described to Elijah, (which probably was a urgery of much later date than this time,) where these words are indeed extant, being perhaps transcribed from St. Paul.

¹ The spirit of a man] I do not apprehend that the distinction between the soul and spirit, to which some refer these words, is of great importance in the interpretation

of them. They must signify the perfect acquaintance with all the Divine schemes and purposes which the Holy Spirit has, and which the apostle’s argument directly proves, that no creature can have: so that it seems a glorious proof of the Deity of the Spirit, and has accordingly been urged as such, by all who have defended that important doctrine.

And in words dictated by the Holy Spirit.

the things which are freely given us by God: Which we also make it our business to speak, and to communicate to others, not in words dictated by human wisdom, to excite men’s curiosity, amuse their imaginations, or gain their applause; but in those dictated by the Holy Spirit, and consequently best adapted to convey such ideas as he would impart, and to impress the hearts and consciences of men, with a reverent and deep sense of those holy mysteries: and this we do with all serious care and attention, explaining such spiritual and sublime things by spiritual [words,] suggested by him as best adapted to them. But in the mean time, vain and foolish men find a great deal in our preaching to cavil at, and object against. And it is no wonder they do; for the animal man, who continues under the influence of his appetites and passions, and is a stranger to the noble exercises and principles of the Divine life, receiveth not, with any inward relish or sense, the things of the Spirit of God, which are too sublime and refined for his low, corrupted and degenerate taste; for in proportion to the degree in which they are full of Divine Wisdom, they will appear foolishness to him; neither can he rightly know [them,] whilst he continues in his present state, and under such unhappy prejudices as these: for they are spiritually discerned, and a man must have a spiritual taste, formed by the influences of the Holy Spirit upon his heart, before he will thoroughly enter into their excellence. But the spiritual man, whose heart, illuminated and sanctified by the Divine Spirit, is set on spiritual and noble objects, discerneth all things about him rightly, while he himself is

those dictated by the Holy Spirit.] expression may certainly convince of the great regard which we ought to maintain to the words of scripture and may especially teach ministers attentively they should study its duties, and how careful they should be to take it the support of their discourses. Explaining spiritual things, &c.] This of our service occurs, Gen. xl. 8; humb. xv. 34, in the Seventy. the animal man.] Without examining all that the learned Oxen hath said one Dr. Claget, and Dr. have taken that while due medium, and the dictation of this expo: Clifford, in the 2d oc p. 544, and to my third Christianity not founded 40, only reminding us very word &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c. &c.

r the apost es have the mind o Christ.

discerned by no man; by none of those who are most forward and heady in their censures; but remains like a man endowed with sight, among those born blind, who are incapable of apprehending what is clear to him, and amidst their own darkness cannot participate of, nor understand, those beautiful ideas and pleasing sensations which light pours upon him.

And surely, if you consider matters aright, you cannot much wonder at this. For who hath known the mind of the Lord, or who hath instructed him? There must undoubtedly be in the Divine counsels, many secret and hidden things, and a man must have a mind, capacious as that of the blessed God himself, to take upon him to judge of his schemes, and arraign his conduct. But we, even I Paul, and my brother apostles, have the mind of Christ, who is the incarnate wisdom of God himself; and therefore we are not to be called to the bar of those who arrogantly pretend, merely on the foot of human reason, to censure us, as some of your presumptuous teachers do, to their own shame, and the detriment of those that hearken to their suggestions.

IMPROVEMENT.

LET it be the resolution of every Christian, and especially the verse determination of every minister, with St. Paul, to know nothing but Jesus Christ, even him that was crucified: to esteem this the most important of all knowledge, to cultivate it in their own minds, and endeavour to propagate it to others. With this Divine science, shall those ministers of the gospel, who knew least of the excellency of speech and the enticing words of man’s wisdom, do more important things for the reformation of the world, and the salvation of souls, than without it, the greatest masters of language, or adepts in philosophy, will ever be able to effect. Let the princes of this world boast of the knowledge and refined

P Who hath instructed him.] Some good interpreters, and particularly Mr. Pyle and Dr. Guyse, explain this of the spiritual man; but it seems more agreeable to the construction, and its connection with what follows, by him, to understand God.

Q We have the mind of Christ.] This part of the epistle is very artificially conducted. He is now aiming at the great point of

establishing his authority which had been suspected among them; yet he does no directly propose, but obliquely insinuate, arguments against such suspicions; arguments which might possess their minds before they were aware of what he intended to effect by them. This important remark will often present itself to the attentive reader of St. Paul’s epistles.

Reflections on the preaching of Christ by the power of God.

policy which is so soon to perish, by which so many of their subjects perish, and sometimes themselves before their time. In iv. how many instances does it leave them to imitate the destructive maxims of those, who, under pretence of public good, but verse 6 8 really under the instigation of the basest private passions, crucified Jesus, the adorable Saviour, the Lord of glory.

May God teach us more of that hidden wisdom which they who are truly initiated into real Christianity know, and which 9 opens upon us views and hopes, beyond what eye hath seen, or ear heard, or it hath particularly and fully entered into the heart of man to conceive. There is no need we should distinctly conceive it. It is enough that we know in the general, it is what God hath prepared for them that love him; which consideration may surely teach us to trample under our feet that which he so often bestows on them who hate him, and are abhorred by him; on those with whom he is angry every day.

May that Spirit, which searcheth all things, even the hidden 12 things of God, give us more deeply and affectionately to know the things which are freely given us of God, and to adore that free grace from which we receive them! These things we learn 13 with the highest advantage from the holy scriptures, where they are delivered in words which the Holy Ghost taught: in words therefore, the most admirably adapted to express those spiritual and sublime ideas they were intended to communicate: In which words, consequently, we learn to speak of the things of God with the exactest propriety and the truest edification.

May we be enabled spiritually to discern them, with whatever 14 contempt they may be treated by natural, that is, by animal men; by those, who, though conceited of their rational powers, can relish little or nothing but what relates to this low and sensual 15 life. Conscious of that inward discerning, which discovers all things to us in their true light, even things of infinite importance, may we pity that undiscerning rashness of blind arrogance and pride, with which some, who think themselves the wisest in proportion to the degree in which they are the most wretched of mankind, may treat us, and not only us, but that gospel which 16 is our glory and our joy. We have the mind of Christ delivered to us by his holy apostles, who were intimately and miraculously instructed in it. Let us humbly receive the oracles they deliver; and whilst others are presuming haughtily to censure them, may we think ourselves happy, if, with meek subjection to their unerring authority, we may sit at the feet of such teachers, and regulate our lives by their instructions!

He could not speak to the Corinthians, but as to babes in Christ. 215