Notes on the Old and New Testaments

21. For after that (^irrui))). Since; or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that men would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation. ^ In the wisdom of God. This phrase is susceptible of two interpretations. (1.) The first makes it refer to "the wisdom of God" evinced in the works of creation — the demonstration of his 3»

21 For * after that, in the wissdom of God, the world by wisdom knew not God, it pleased

existence and attributes found there, and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators — by Lightfoot, Rosenmiiller, Grotius, Calvin, &c. According to this interpretation, the word h {in) is to be translated hy a through. (2.) A second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted. ' For when, by the wise arrangement or government of God; after a full and fair trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him,' &c. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connexion best. It is, according to this, a reason why God introduced a new method of saving men. This may be said to have been accomplished by a plan of God, which was wise, because, (1.) It was desirable that the powers of man should be fuUj/ tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such an interposition. (2.) Because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed. (3.) Because the experiment had been made in the most favourable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been twrought to bear on the subject.

God by the foolishness of preaching to save them that believe. 22 For the Jews require a

If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world. See Notes on Rom. i. 1 The world. The men of the world; particularly the philosophers of the world. 1 Bt/ wisdom. By their owTi wisdom, or by the united investigations of the works of nature. ^ Knew not God. Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life. See Notes, Rom. i. t It pleased God. God was disposed, or well pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of men. t By the foolishness of preaching. Not " by foolish preaching," but by the preaching of the cross, which was regarded as foolish and absurd by the men of the world. The plan is wise, but it has been esteemed by the mass of men, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous. See Note, ver. 18. ^ To save them that believe. That believe in the Lord Jesus Christ. See Note, Mark xvi. 16. This was the pecuHaiity and essence of the plan of God, and this has appeared to the mass of men to be a plan devoid of wisdom and unworthy of God. The preaching of the cross which is thus esteemed foolishness, is made the | sign," and the Greeks seek aflei wisdom:

means of saving them, because it sets forth God's only plan of mercy, and states the way in which lost sinners may become reconciled to God.

22. For the Jeias require a sign. A miracle, a prodigy, an evidence of divine interposition. This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their intercourse with the Lord Jesus. Matt. xii. 38; xvi. 1. Mark viii. 11. Luke xi. 16; xii. 54—56. Many MSS,, instead of " sign" here iu the singular, read signs in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a p)eople, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven (Matt. xii. 38, &c. as above), they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended (ver. 23) by the simple doctrine of a crucified Messiah. % And the Greeks, (fee. Perhaps this means the heathen in general, in opposition to the Jews. Note, Rom. i. 16. It was, however, peculiarly the characteristic of the Greek jiliilosophers. They seek for

23 But we preach Christ crucified, unto the Jews a stumblingschemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel.

23. But xoe. We who are Christian preachers make Christ crucified the grand suhject of our instructions and our aims in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom, we glory only in the cross. ^ Christ crucified. The word Christ, the anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word crucified. The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or having been crucified as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; becau".e if that were all, no reason could be ^>en why the cross should be made;!, prominent an object. It must m»^an tb^<^ Christ was crucified for the sir/s of men, as an atoning sacrifice in the place of sinners. ' We proclaim a crucified Messiah as the only redeemer of lost men.' ^ To the Jews a stumbliyig-hlock. The word stumbling-block (mavSaiXcv) means properly any thing in the way over which one may fall; then any thing that gives offence, or thaft causes one to fall into sin. Here it means that to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Comp. Note, Rom. ix. 33. 1 Pet. ii. 8. It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostle&, and it has been so since., block, « and unto the Greeks foolishness;

They have, therefore, usually called the Lord Jesus, by way of derision iiSn Tolvi, the man that was hanged, that is, on a cross; and Christians they have usually denommated, for the same reason, 11*70 nay Abdai Tolvi — servants of the man that was hanged. The reasons of this feeling are obvious. (1.) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified, dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished. (2.) They had the common feelings of all men, the native feelings of pride, and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified. (3.) They regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death; and the object of the curse of the Almighty. Isa. liii. 4, "We did esteem him stricken, smitten OT God." They endeavoured to convince themselves that he was the object of the divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation. f To the Greeks. To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the ^thiopic versions all read it. The term Greek denotes all who were not Jews; thus the phrase, " the Jews and the Greeks" comprehended the whole human family, ver. 22. ^ Foolishness. See Note on ver. 18. They regarded it as folly, (1.) Because they esteemed the whole account a fable, and an imposition; (2.) It did not accord with their own views of the way of elevating the condition of man; (3.) They saw no efficacy in the doctrine, no tendency in the statement that a man of humble birth was put to death in an ignominious manner in Judea, to make men

24 But unto them which arc Christ the "» power of God, and called, both Jews and Greeks, the wisdom of God.

better, or to receive pardon. (4.) They had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and bUnd to the design of his death; and they therefore regarded the whole statement as folly. We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of men. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block, or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved.

24. But unto them which are called. To all true Christians. Note, ver. 9. t Both Jews and Greeks. Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour, f Christ the power of God. Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. Note, ver. 18. 1 And the tvisdom of God. The way in which God evinces his wisdom in the salvation of men. They see the plan to be wise. They see that it is adapted to the end. They see it to be fitted to procure pardon, and sanctification, and eternal life. It is God's wise plan for the salvation of men; and it is seen by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. — We may remark on this verse, (1.) That when men become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other men. 'I'o one class, Christ is a stumbling-block; to others, folly; to Christians he is full of beauty. But those views of the Christian, can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, muat be a radical and a mighty change. (2.) All Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime — " whether an Indian or an African sun has burned upon them;'* whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in tho same or different countries; or whethei they are men in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home. (3.) There is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably fitted to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the etTocts which the Holy Ghost produces oi^ the soul, are such, and only such, as the truth of the gospel is adapted lo produce in the mind. The gospel is God's plan of putting forth power to save men. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just fitted to man as a being capable of reasoning and susceptible of emotion; as a being who may be influenced by hope and fear; who may be excited and impelled to duty by conscience, and who may be roused from a stito of lethargy

25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

and sin by the prospect of eternal life, and the apprehension of eternal death. As suck it should always be preached — as a system wise, and adapted to the great end in view — as a system most powerful, and " mighty to the pulling Jown of strong holds."

25. Because the foolishness of God. That which God appoints, requires, commands, does, &c., which appears to men to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to men. — Perhaps the apostle here refers to those parts of the divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed. ^ Is wise?' than men. Is better adapted to accomplish important ends, and more certainly effectual than the schemes of human wisdom. This is especially true of the plan of salvation — a plan apparently foolish to the mass of men — yet indubitably accomplishing more for the renewing of men, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing towards men's salvation; this accomplishes every thing. They have always failed; this never fails, t The weakness of God. There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts — that God should seek to save the world by Jesus of Nazareth, who was supposed unable to save himself (Matt, xxvii. 40 — 43); and that he should expect to save men by the gospel, by its being preached by men who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and men judged that this was owing to the weakness or want of power in the God who appointed them.

26 For ye see your calling, brethren, how that not " many wise men after the flesh, not

f Is stronger than men. Is able to accompUsh more than the utmost might of man. The feeblest agency that God puts forth — so feeble as to be esteemed weakness — is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. V/e may remark, (1.) That God often effects his mightiest plans by that which seems to men to be weak and even foolish. The most mighty revolutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The revolution of empires; the mighty effects of the pestilence; the advancement in the sciences, and arts, and the operations of nature, are often brought about by means apparently as little fitted to accomplish the work as those which are employed in the plan of redemption. (2.) God is great. If hig feeblest powers put forth, surpass the mightiest powers of man, how great must be his might. If the powers of man who rears works of art; who levels mountains and elevates vales, if the power which reared the pyramids, be as nothing when compared with the feeblest putting forth of divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death!

26. For ye see your calling. You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the I learned, but from humble life. The design of J;he apostle here is, to show that the gospel did not depend for its success on human wisdom. His argument is, that in fact those who were blessed by it had not been of the ele- many mighty, not many noble, are called:

\ated ranks of life mainly, but that God had shown his power by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives. The verb " ye see" (^KiTTiTt), is ambiguous, and may be either in the indicative mood, as our translators have rendered it, ' ye do see; you are well apprised of it, and know it,' or it may be in the imperative, ' see; contemplate your condition;' but the sense is substantially the same. — Your calling (tjjv KKiia-fv) means ' those who are called' (ver. 9); as " the circumcision" means those who are circumcised. Rom. iii. 30. The sense is, * look upon the condition of those who are Christians.' t ^ot many wise men. Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there (Acts xviii. 8. 17, comp. 1 Cor. i. 1); Gaius, a rich, hospitable man (Rom. xvi. 23); and Erastus the chancellor of the city of Corinth (Rom. xvi. 23), had been converted and were members of the church. Some have supposed (Macknight) that this should be rendered * not many mighty, wise, &c. call you,- that is, God has not employed the wise and the learned to call you into his kingdom.' But the sense in our translation is evidently the correct interpretation. It is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men in the establishment of his church. So the Syriac and the Vulgate render it. 1 According to the Jicsh. According to the maxims and principles of a sensual and worldly policy; according to

27 But God " hath chosen the foolish things of the world, to

the views of men when under the influence of those principles; i, e. who are unrenewed. The flesh here stands opposed to the spirit; the views of the men of this world in contradistinction from the wisdom that is from above. t Not many mighty. Not many men of power; or men sustaining important offices in the slate. Comp. Rev. vi. 15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, &c. ^ Not many noble. Not many of illustrious birth, or descended from illustrious families — ^vy&ii;, well' born.— In respect to each of these classes, the apostle does not say that there were 7io men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass was composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in ver. 29. — The character of many of those who composed the church at Corinth before the conversion, is stated in ch. vi. 9 — 11, which see.

27. But God hath chosen. The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace. *! The foolish things. The things esteemed foolish among men. The expression here refers to those who were destitute of learning, rank, wealth, and power, and who were esteemed as fools, and were despised by the rich and the great. ^ To confound. To bring to shame; or that he might make them ashamed; t. e. humble them by showmg them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favours on the humble, and the poor

confound the wise; and God hath chosen the weak things of the world, to confound the

by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonour on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world are able often to confound those who boast of their wisdom; and that the arguments of plain men, though unlearned except in the school of Christ; of men of sound common sense under the influence of Christian principles, have a force which the learning and talent of the men of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy o£ imagination, the pomp of declamation, and the cunning of sophistr)\ 1 And the weak things. Those esteemed weak by the men of the world.? The mighty. The great; the noble; the learned.

28. And base things of the world. Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious birth {to. ayr/Yi). ^ Things which are despised. Those which the world regards as objects of contempt. Comp. Mark ix. 12. Luke xviii. 19.' Acts iv. 11. f Yea. The introduction of this word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul's manner of expressing himself with great strength. He desires to convey in the strongest terms, the fact, that God had illustrated his plan by choosing the objects of least esteem among men. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank — the base things of the world; but this did not fully express his meaning. He

28 And base things of the world, and things which are

had chosen objects of contempt among men; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing, which had no existence; which could not be supposed to influence him in his choice. 7 And things which are not (to. juH ovra). That which is nothing, which is worthless; which has no existence; those things which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence; as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as havmg no existence. The language here is evidently that of hyperbole (corap. Note, John xxi. 25). It was a figure of speech common in the East, and not unusual in the sacred writings. Comp. Isa. xl. 17.

All nations before him are as nothing, And they are counted to him less than nothing and vanity.

See also Eom. iv. 17, "God, who — calleth those things which be not, as though they were." This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges. See Hos. i. 10; ii. 23, Rom. ix. 25. 1 Pet. ii. 10. " When a man of rank among the Hindoos speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them alla-tha-varkal, i. e. those who are not. The term does not refer to life or existence, but to a quality or disposition, and is applied to tljose who are vile and abominable in all things, ' My son, my son, go not among them

despised, hath God chosen, yea, and things which are not, to bring to naught things that are;

VjJio are not.^ ' Alas! alas! those people are all alla-iha-varkaV When wicked men prosper, it is said, * this is the time for those who are not J ' Have you heard that those who are not are now acting righteously V Vulgar and indecent expressions are also called, ' words that are not.' To address men in the phrase are not, is provoking beyond measure." — Roberts, as quoted in Bush's Illustrations of Scripture. «| To bring to naught. To humble and subdue. To show them how vain and impotent they were. ^ Things that are. Those who on account of their noble birth, high attainments, wealth, and rank, placed a high estimate on themselves and despised others.

29. That no Jlesh. That no men; no class of men. The word Jiesh is often thus used to denote men. Matt. xxiv. 22. Luke iii. 6. John xvii. 2. Acts ii. 17. 1 Pet. i. 24, &c. 1 Should glory. Should boast. Rom. iii. 27. 1[ In his presence. Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may observe, (1.) That it is to be expected that the great mass of Christian converts will be found among those who are of humble life — and it may be observed also, that true virtue and excellence; sincerity and amiableness; honesty and sincerity, are usually foimd there also. (2.) That while the mass of Christians are found there, there are also those of noble birth, and rank, and wealth, who become Christians. The aggregate of those who from elevated ranks and distinguished talents have become Christians, has not been small. It is sufficient to refer to such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and Hale, and Wilbe-force, to show that religion can command the homage of the most illustrious genius and rank, (3.) The rca-

29 That « no flesh should glory in his presence.

30 But of him arc ye in ^

sons why those of rank and wealth do not become Christians, are many and obvious. (a) They are beset with peculiar temptations. (6) They are usually satisfied with rank and wealth, and do not feel their need of a hope of heaven. (c) They are surrounded with objects which flatter their vanity, which minister to their pride, and which throw them into the circle of alluring and tempting pleasures, {d) They are drawn away from the means of grace and the places of prayer, by fashion, by business, by temptation, (e) There is something about the pride of learning and philosophy, which usually makes those who possess it unwilling to sit at the feet of Christ; to acknowledge their dependence on any power; and to confess that they are poor, and needy, and blind, and naked before God. (4.) The gospel is designed to produce humility, and to place all men on a level in regard to salvation. There is no royal way to the favour of God. No monarch is saved because he is a monarch; no philosopher because he is a philosoj)her; no rich man because he is rich; no poor man because he is poor. All are placed on a level. All are to be saved in the same way. • All are to become willing to give the entire glory to God. All are to acknowledge him as providing the plan, and as fur nishing the grace that is needful fof salvation. God's design is to bring down the pride of man, and to produce everywhere a willingness to acknowledge him as the fountain of blessings and the God of all.

30. But of him. That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The aposllo keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raistd to these privileges, but of God as the author \ \rc

Christ Jesus, who of God is made unto us " wisdom, and ye. Ye are what you are by the mercy of God. 1 Cor. XV. 10. You owe your hopes to him. The emphasis in this verse is to be placed on this expression, " are ye." You are Christians, not by the agency of man, but by the agency of God. f In Christ Jesus. Note, ver. 4. By the medium, or through the work of Christ, this mercy has been conferred on you. 1 Who of God. From God (dTro B-av). Christ is given to us by God, or appointed by him to be our wisdom, &c. God originated the scheme, and God gave him for this end. ^ Wisdom. That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become truly wise by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work ofj Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Comp. Col. ii. 3, " In whom are hid all the treasures of wisdom and knowledge." He is the great agent by which we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa. xi. 1. Matt. xiii. 54. Luke ii. 40. 53. 1 Cor. i 24; iv. 10. " Ye are wise in Christ." Many com- mentators have supposed that the beautiful description of wisdom, in Prov. viii. is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom, (1.) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation. (2.) Because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom. (3.) Because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant men, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise. ^ And righteousness. By whom we become righteous in the sight of God. This declation simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine any thing as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But in what way this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his hoUness. If this passage would prove one of these pc^nts, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes, (1.) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see Note, Rom. iii. 26, 27); and (2.) Because by his influence, and work, and spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intendedNhere, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the 7nude in which it is done. That is to be learned from other parts of the New Testament. Comp. Note, Rom. iv. 25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who arc pardoned on account of what he has done and suffered. The several steps in the process may be thus stated. (1.) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a fust man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just. (2.) Jesus Christ has taken the sinner's place, and died in his stead. He L IS honoured a broken law; he has rendered it ccnsistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honoured, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the benejits or results of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the benejits flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true. (.3.) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is united by faith to the Lord Jesus, and is so adjudged, or reckoned. God esteems or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the act of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honoured, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned — since there is as high honour shown to the law of God, as there would have been h-ad he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same results are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart. 1 And san^tijication. By liim we are sanctified> or made holy. This does not mean, evidently, that his personal hoUness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Comp. Eph. iv. 24. This is done by the agency of his spirit applying truth to the mind (John xvii. 19), by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevat- j ing and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. John xiv. 16; xv. 36. ^ And redemption (u-TcK-JT^a>c-i(). For the meaning of this word, see Note, Rom. iii. 24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justifica- i tion and sanctification," are a part of, the work of redemption. Probably the j word is used here in a wide sense, as denoting the whole group, or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are m fact redeemed from death, and made happy in heaven. Thus in Kom. viii. 23, the word is applied to the resurrection, " the redemption of the body." The sense is, ' it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life.' Thus the whole work depends

written, " He that glorieth, let him glory in the Lord.

on him; and no part of it is to bo ascribed to the philosophy, the talent, or the wisdom of men. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. See Col. ii. 10, "And ye are complete in him."

31. J.5 it is written. This is evidently a quotation made from Jer. ix. 23, 24. It is not made literally; but the apostle has condensed the sense of the prophet into a few words, and has retained essentially his idea. % He that glorieth. He that boasts or exults. ^ In the Lord. Not ascribing his salvation to human abilities, or learning, or rank, but entirely to God. And from this we see, (1.) That the design of the plan of salvation is to exalt God in view of the mind. (2.) That the design is to make us humble; and this' is the design also of all his works no less than of the plan of salvation. All just views of the creation tend to produce true humility. (3.) It is an evidence of piety when we are thus disposed to exalt God, and to be humble. It shows that the heart is changed; and that we are truly disposed to honour him. (4.) We may rejoice in God. We have no strength, and no righteousness of which to boast; but we may rejoice in him. He is full of goodness and mercy. He is able to save us. He can redeem us out of the hand of all our enemies. And when we are conscious that we are poor, and feeble, and helpless; when oppressed with a sense of sin, we may rejoice in him as our God; and exult in him as our Saviour and Redeemer. True piety will delight to come and lay every thing at his feet; and whatever may be our rank, or talent, or learning, we shall rejoice to come with the temper of the iiumblest child of poverty, and sorrow, and want, and to say, " not unto us, not unto us, but unto thy

AND I, brethren, when I came to you, came not * with ex-

name give glory for thy mercy, and for thy truth's sake." Ps. cxv. 1.

"Not to our names, thou only just and true, Noi to our worthless names is glory due; Thy power and grace, thy truth and justice

claim Immortal honours to thy sovereign name." Watts.

The design of this chapter is the same as the concluding part of ch. i. (ver. 17 — 31), to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms, (1.) ver. 1 — 5, By a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet (2.) Lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter (ver. 6 — 16), that it contained true wisdom; that it was a profound scheme — rejected, indeed, by the men of the world, but seen to be wise by those who were made acquainted with its real nature and value, ver.

The first division of the chapter (ver. 1 — 5), is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves, (1.) By the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, ver. 1. (2.) This was in accordance with his purpose, not designing to attempt any thing like that, but having another object, ver. 2. (3.) In fact he had not evinced that, but the contrary, ver. 3, 4. (4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have

cellency of speech or of wisdom, declaring unto you the testimony of God.

2 For I determined not to

been manifestly the work of God.

1. And I, brethren. Keeping up the tender and affectionate style of address. Tf When I came unto you. When I came at first to preach the gospel at Corinth. Acts xviii. 1, &c. ^ Came not loith excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language; to those gracefully formed sentences, and to that skill of arrangement in discourse and argument which was so much an object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguish ed for these (comp. 2 Cor. x. 10), and it is certain he never made them an object of intense study and solicitude. Comp. ver. 4. 13. Tj Or of wisdom. Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece. 1 The testimony of God. The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In ver. 6, the gospel is called " the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God; or the witnessing which God had borne to the gospel by miracles, &c. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesusi Christ. Several MSS. instead of "testimony of God," here read " the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also nrysfcry.

know any thing among you, save ] "Jesus Christ, and him crucified.

solution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was ray dehberate purpose. It is to be recollected that Paul made this resolution, knowing the peculiar fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and contempt. Yet he formed, and adhered to this resolution, though it might expose him to contempt; and though they might reject and despise his message, t Not to know. The word know here (iliiVJu) is used probably in the sense of attend to, be engaged in, or regard. I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws, but to attend to this only — making known the cross of Christ. The word (a/a) to know, is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object on which he there sought that knowledge should be diffused. Doddridge renders it " appear to know." % Any tiling among you. Any thing while I was with yoxi. Or, any thing that may exist among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is, probably, the correct interpretation. % Save

Jesus Christ. Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you. 1 And him crucified. Or, ^ even (x-xi) him that was crucified.' He resolved not only to make the MessiaJi the grand object of his knowledge and attention there, but etex a crucified Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was i7i fact the Messiah. See Note, ch. i. 23. We may remark here, (1.) That this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of men; it is not to be a good farmei, or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophj'-, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician, but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known. (2.) He is not to be ashamed anywhere of the humbhng doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the gay may deride it, yet this is to be the grand object of mterest to him, and at no time, and in no society is he to be ashamed of it. (3.) It matters not what are the amusements of society around him; what fields of science, of gain, or ambition, are open before him, the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art, and of taste, it is that he may more successfully show to those who cultivate them, the superior beauty and excellency of the cross. If he studies the plans and tUe employments

3 And I was v/ith you in weakness, and in fear, and in much trembling.

rf men, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. (4.) The preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will 36 successful. So it was in the time of the apostles; so it was in the reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. " Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour tne balm of consolation into the other.

2. And I ic as until you Paul continued there at least a year and six months. Acts xviii. 11. % In weakness. In conscious feebleness; diffident of my own powers, and not trusting to my own strength. •[[ And in fear, and in much trembling. Paul was sensible that he had many enemies to encounter (Acts xviii. 6.): and he w^as sensible of his own natural disadvantages as a public speaker. 2 Cor. x. 10. He knew too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, " be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city." Acts xviii. 9, 10. If Paul was conscious of weakness, well may other ministers be; and if

4 And my speech and preaching was not with ■

Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circvimstances, and with such feelings, that the Lord met him to encourage him. — And it is when other ministers feel thus, that the promises of the gospel are mestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers ^o to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labours, that God sends down his Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength.

4. A7id my speech. The word speech here — if^ it is to be distinguished from preaching — refers, perhaps, to his more private reasonings; his preaching to his public discourses, t ^ot with enticing words. Not with the persuasive reasonings (jn'-^oii Myot^) of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm; and which the Greeks so much esteemed. ^ But in demonstration. In the showing (a^rciit^u); or in the testimony or evidence which the spirit produced. The meaning is, that the spirit furnished the evidence of the divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the spirit furnished was, undoubtedly, the miracles tic'mg words of " man's wisdom, but in demonstration ' of the Spirit and of power: which were wrought; the gift of tongues; and the remarkable conversions which attended the gospel. — The word Spirit here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the divine origin and nature of the gospel. This had been by the gift of tongues (ch. i. 5 — 7. Comp. eh. xiv.), and by the effects of his agency in renewing and sanctifying the heart. If And of power. That is, of the power of God (ver. 5); the divine power and efficacy which attended the preaching of the gospel there. Comp. 1 Thess. i..5. — The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen, (1.) in the conversion of sinners to God of all classes, ages, and conditions, when all human means of reforming them was vain. (2.) In its giving them peace, joy, and happiness; and in its transforming their lives. (3.) In making them different men — in making the drunkard sober; the thief honest; the licentious pure; the profane reverent; the indolent industrious; the harsh and unkind, gentle and Kind; and the wretched happy. (4.) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere. — And in regard to this evidence to which the apostle appeals, we may observe, (1.) That is a kind of evidence which any one may examine, and which no one can deny. It does not need laboured, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power. (2.) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is nowhere more ma-

5 That your faith should not * stand in the wisdom of men but in the power of God.

nifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral — are converted unto God, and are led as lost sinners to the same cross, and find the same peace. (3.) The gospel has thus evidenced from age to age that it is from God. Every converted sinner furnishes such a demonstration; and every instance where it produces peace, hope, joy, shows that it is from heaven. 5. That your faith. That is, that your belief of the divine origin of the Christian religion. ^ Should not stand. Greek, ' should not be,•' that is, should not rest upon this; or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest on human wisdom. ^ In the power of God. In the evidence of divine power accomi panying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul; and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. Man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objec-

6 Howbeit we speak Avisdom among them ° that are perfect:

tions of cunning and subtle infidels, although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is dilferent from what he once was; and that all this has been accomplished by the religion of the cross. The blind man that was made to see by the Saviour (John x.), might have been wholly unable tb tell how his eyes w-ere opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists, but of one thing he certainly could not doubt, that " whereas he was blind, he then saw." John x. 25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts; and no power to meet the objections and cavils of those who might choose to embarrass him. So men may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in every thing else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs — just as a humble and unlearned patriot is willuig to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.

6. How be it. But {h). This commences the second head or argument in this chapter, in which Paul shows that if human wisdom is wanting in his preaching, it is not devoid of true, and solid, and even divine wisdom. — Blooirifield. t We speak wisdom. We do not admit that we utter foolishness. We have spoken of the foolishness of preaching (ch. i. 2 1);

yet not the wisdom of this world, nor of the princes of this and of the estimate in which it v/as held by the world (ch. i. 22—28); and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. W^diiiave been uttering that which is truly wise, but which is seen and understood to be such only by those who are qualified to judge — by those who may be denominated " perfect," tliat is, those who are fitted by God to understand it. By " wisdom" here, the apostle means that system of truth which he had explained and defended— the plan of salvation by the cross of Christ. ^ Among them that are perfect (sv tiIj TfAs/i/c). This word " perfect" is here evidently applied to Clnistians, as it is in Phil. iii. 15, " Let us, therefore, as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry, but that they were qualified to understand the gospel in contradistinction from the gross, the sensual, and the carnally minded, who rejected it as foolishness. There is, perhaps, here an allusion to the heathen mysteries, where those who had been fully initiated were said to be perfect — fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of tlie Christian religion, will i)e qualified to see its beauty and its wisdom. 'I'he gross and sensual do not sec it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency. \ Not the wisdom of the vxrrld. Not world that come to " naught: I hidden * wisdom, which God 7 But we speak the wisdom ordained before the world unto of God in a my.stery, even the that which this world has originated or loved. ^- Nor of the princes of this world. Perhaps intending chiefly here the rulers of the Jews. See ver. 8. They neither devised it, nor loved it, nor saw its wisdom, ver. 8. ^ Thai come to naught. That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendour, come to nothing in the grave. Comp. Isa. xiv. All the plans of human wisdom shall fail; and this which is originated by God only shall stand.

7. But we speak. We who have preached the gospel. "J The luisdom of God. We teach or proclaim the wise plan of God for the salvation of men; we make known the divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of men. ^ In a mystery, even the hidden wisdom (sv /uvTrx^tco tuv arro- Kix^v/ufxmv). The words "even" and " wisdom" in this translation have been supplied by our translators; and the i sense would be more perspicuous if they were omitted, and the translation should be literally made, ' We proclaim the divine wisdom hidden in a mystery.' The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible, but he refers to the fact that this wisdom had been hidden in a mystery from men until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the divine wisdom which had been concealed from the minds of men. The word mystery with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures. See Note, Matt. xiii. 11. Comp. Campbell on the Gospels, Diss. ix. part i. The word properly denotes that which is concealed or hidden,• that which has not yet been made known; and is applied to those truths which until the revelation of Jesus Christ were concealed from men, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may oe in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word mystery, however, it came also to be applied not only to those doctrines which had not been made known, but to those also which weie in themselves deep and difficult: to that which is enigmatical and obscure. 1 Cor. xiv. 2. 1 Tim. iii. 16. It is applied also to the secret designs and purposes of God. Rev. x. 7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere. Rom. xi. 25; xvi. 25. Eph. i. 9; iii. 9; vi. 19. Here, it evidently means the beauty and ex cellency of the person and plans of Jesus Christ, but which were iJf fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible, but that, infactj whatever was the cause, they were concealed from them. Paul says (ver. 8), that had they known his wisdom, they would not have crucified him — which implies at least that it was not in itself unintelligible; and he further?ays, that

8 Which none of the princes of this M^orld knew: for " had

this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible, ver. 10. " The apostle has here especially in view the all-wise counsel of God for the salvation of men by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of men utterly unknown." — Bloomfield. \ Which God ordained. Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye forever fixed. This passage proves, that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things. \ Unto our glory. In order that we might be honoured or glorified. This may refer either to the honour which was put upon Christians in this hfe, in being admitted to the privileges of the sons of God; or more probably to that " eternal weight of glory" which remains for them in heaven. 2 Cor. iv. 17. One design of that plan was to raise the redeemed to "glory, and honour, and immortality." It should greatly increase our gratitude to God, that It was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it, he was willing to give his own Son to die on a cross.

8. Which none of the princes. None of those rulers who were engaged in the crucifixion of the Messiah, referring both to the Jewi-sh rulers, and the Ro-

they known it, they would not have crucified the Lord of Glory

man governor. ^ Knevj. They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Acts iii. 17, Peter says that it was through ignorance that the Jews had put him to death. See Note on ■ this place. ^ For had they known it. Had they fully understood his character, and seen the wisdom of his plan, and his work, they would not have put him to death. See Note on Acts iii. 17. Had they seen the hidden wisdom in that plan — had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long expected Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing and believing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his divine mission (John v. 36; x. 25); but they closed their eyes on those works, and were unwilling to be convinced. — God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God and saved, t They would not have crucified. It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such. He was the hope and expectation of their nation. AH their desires

9 But, as it is written, " Eye hath not seen, nor ear heard,

were centred in him. And to him they looked for deliverance from all their foes. ^ The Lord of glory. This expression is a Hebraism, and means ' the glorious Lord;' or the ' Messiah.' Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. — Grotius supposes that the expression is taken from that of " the King of glory," in Ps. xxiv. 7 — 9.

Lift up your heads, O ye gates,

Be ye lift up, ye everlasttng doors,

And the Kins of glory shall come in.

Who is this King of glory?

Jehovah, strong and mighty;

Jehovah, niiiihiy in baii'le.

Lift up your heads, O ye gates;

Lift them up, ye everlasii'ng doors;

And the King of glory shall come in.

Who is this King of glory?

Jehovah of hosts, he is the King of glory.

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

9. But a^ it is written. This passage is quoted from Isa. Ixiv. 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 blesstd there. But against the supposition neither have entered into the heart of man, the things which 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 ig designed clearly to describe the blessed ness of those who were admitted to the divine favour; who had communion with God; and to vvhom God manifested himself as their friend. That blessedness is said to be superior to all that men elsewhere enjoy; to be.<NUch as could be found nowhere else but in God. See Isa. Ixiv. 1. 4, 5. 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. (^.) The object of the apostle is not to describe the future state of the redeemed. It is to prove that those who arc Christians have true wisdom (ver. 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 eye 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 ver. 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 \^ 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

God hath prepared for them that love him.

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. 1 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. t 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" (Bloomjield); 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 thmgs 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

10 But " God hath revealed them unto us by his Spirit: for

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!

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. t Unto us. That IS, first to the apostles; secondly, to all Christians — to the church and the world through their inspired instructers; and third, 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. John xvi, 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. t Bi/ his Spirit. By the Holy Spirit, tiiat was promised by the Saviour. John xiv. 26; xv. 26, 27; xvi. 7—14. This proves, (1.) That men by nature are not able to discover the deep things of God — the truths which are needful the Spirit searcheth all things, yea, the djep " things of God.

to salvation. (2.) That the apostles wsrc 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. See ver. 11. t Searcheth. This word does not fully express the force of the origmal (igs/vu). 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 -\pn in Ps. cxxxix. 1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in 1 Pet. i. 11. Comp. John vii. 52. Rom. viii. 27. Rev. ii. 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. xx. 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, f 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

11 For what ' nrian knoweth the things of a man, save the

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. 1 Chron. xxviii. 9. Ps. cxxxix. 1. Jer. xvii. 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. ver. 11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God. Deut. vi. 4. — This passage is, therefore, a very important, and a decisive one in regard to the personality and divinity of the Holy Spirit.

11. For what man, 6cc. The design of this is, to Illustrate what he had just said by a reference to the way in which man acquires the knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of

Fpirit of man which is in him? even so " the tilings of God knoweth no man, but the Spirit of God.

God; and this is done by the veiy 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. 1 The things of a man. The * deep things' — the hidden counsels, thoughts, plans, intentions. ^ Save the spirit of mail, &c. 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 betv/een 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 obtaiii, 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 tlie Spirit

12 Now we have received, not '' the spirit of the world, but the Spirit Avhich is of God: that " v/e might know the things

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 7nan. 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 tlie doctrines here stated in regard to God. 1 EveJi so. To the same extent; in like manner. ^ The things of God. His deep purposes and plans. % Knoiveth no man. Man cannot search into them — any more than one man can search the intentions of another.

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 thai they have received, not the spirit of this world, but the spirit which is of Go<l. f Not the spint of the ivortd. Not the wisdom and knowledge which thi 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 knoiu; they arc 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.

13. Which things we speak. Which great, and glorious, and certain truths, we, the apostles, preach and explain. T[ Not in the rvords 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. 1 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

13 Which things also we speak, not * in the words which

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 thi?7gs with spiritual (?rvz//uxTUol; 7rvii>/uAriicd auyK^ivovn;'). 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 Testamerl with what is now revealed to us by tViS same Spirit, and confirming our doctrine by them." Calvin renders the word ''comparing" by fitting, or adapting {aptai'c), and says that it means " that he adapted spiritual things to spiritual men while ho £C

man's wisdom teacheth, but which the Holy Ghost teacheth;

commodated words to Jjie thing; that is, he tempered that celestial v.isdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit." Thus, says he, he reproved 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" (a-vy- K^ivcvn^), 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, &c. 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 nno Phathar, to open, unfold, explain. (See Gen. xl. 8. 16. 22; xli. 12. 15.); also of cno, to explain (Num. xv. 32); and of the Chaldee a^no, (Dan. v. 13. 17). See also Dan. ii. 4—7. 9. 16. 24. 26. 30. 36. 45; iv. 3, 4. 6. 16, 17; v. 7,8. 13. 16. 18. 20; vii. 16, in all which places the noun a-uyn^ttrtc, 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, cither in the word here used, or in the argument of the apostle, why the sense of comparivg should be retained. 1 Spiritual things {7rvivfj.x- Tijtd). Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things spiritual in opposition io fleshly; or intellectual in comparing spiritual things with spiritual.

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. 1 With spiritual (^vjwjuuiKolc). This 'is an adjective; and may be either masculine or neuter. It is evident that some noun is understood. That may be either, (1.) oLvd-gw TTOK, men — and then it will mean " to spiritual men" — that is, to men who are enUghtened or taught by the spirit; and thus many commentators understand it; or, (2.) It may be Koyac, 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 intelligible 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 Koyc/c, iuords, 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

14 But the natural man receive ih ° not the things of the

taught by the Holy Spirit, when commtmicated in words suggested by the same Spirit.

14. But the natural man {-^-oxtx-^^ h uvS-^a;Ti?). 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 liy 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. - See Note on ch. xv. 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 1 Thess. V. 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 ©od. 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: 1 Cor. XV. 4-i. 44. 46. James iii. 15. Jude 19. In 1 Cor. XV. 44. 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 Jalnes iii. 15, it is applied to wisdom, " This wisdom — is earthly, sensual, devilish.'' In Jude 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 de- Qotes those who are under the influence

Spirit of God: for they are foolishness unto him: neither can

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 {ou ii^irrcu), 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, t 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 he know them^ because they are spiritually discerned.

15 But he " that is spiritual

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 S2nsual 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 7night 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 excel-.ency 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,

^ judgeth all thing's, yet he himself is ^judged of no man.

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

1 5. 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. t Judgeth. Gr. Discerneth (margin); the #ame 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, t -^H 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. t Yet he himself is judged. GreeJc, 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 docs 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 bv the Loid,

16 For who <• hath the mind of the Lord,

known that he and as the natural man does not know him, so he cannot know him who is influenced by him; that is, the Christian. 16. For li'lio hath known, &CC. This passage is quoted from Isa. xl. 13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this, * No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the Influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ; who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool. *i The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his spirit.

1st. Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, •ver. 1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city nov»^, or in any refined and genteel society it would be proper, it would have been proper in Corinth. Let this thought rebuke those, who, when they preach to a gay and fashionable auditory, seek to fill th««ir sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course; and was wise.

^ may instruct him? But have ^ the mind of Christ?

True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation, should remember, that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

2d. The purpose of every minister should be like that of Paul, to preach Christ and him crucified only. See Note on ver. 2.

3d. If Paul trembled at Corinth in view of dangers and diflSculties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless. Would I describe a preacher, such as Paul, Were he on earih, would hear, approve, and own, Paul should himself direct me. I would trace His masier-strokes, and draw from his design. T would express him simple, grave, sincere; In doctrine uncorrupl; in language plain; And plain in manner; decent, solemn, chaste, And natural in gesture: much impress'd Himself, as conscious of his awful charge; And anxious mainly that the flock he feeda May feel it too. Affectionate in look, And lender in address, as well becomes A messenger of grace to guilty roen.