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The apostle proceeds with his argument in this chapter, and, I. Reminds the Corinthians of the plain manner wherein he delivered the gospel to them, 1Co 2:1-5. But yet, II. Shows them that he had communicated to them a treasure of the truest and highest wisdom, such as exceeded all the attainments of learned men, such as could never have entered into the heart of man if it had not been revealed, nor can be received and improved to salvation but by the light and influence of that Spirit who revealed it, 1Co 2:6-16.
1-5
The Apostle's Ministry (57 AD)
简体中文
使徒的职事（公元57年）
¹ 弟兄们，从前我到你们那里去，并没有用高言大智对你们宣传神的见证。 ² 因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督并他钉十字架。 ³ 我在你们那里，又软弱，又惧怕，又甚战兢。 ⁴ 我说的话、讲的道，不是用智慧委婉的言语，乃是用圣灵和大能的明证， ⁵ 叫你们的信不在乎人的智慧，只在乎神的大能。
在这段经文中，使徒继续他的旨意，提醒哥林多人他初次在他们中间传福音时是怎样行事为人。
一、关于他所讲论的题材，他告诉我们（林前2:2）：他曾定了主意，在他们中间不知道别的，只知道耶稣基督并他钉十字架——意即他不显露别的知识，只传讲基督、只显明基督的知识，就是基督并他钉十字架。注意，基督在他的位格与职分里，乃是福音的总归与精髓，也当是福音传道人讲论的大主题。他的职事就是要高举十字架的旗帜，并召人来归在这旗帜之下。凡听见保罗讲道的人，都发觉他不断弹奏这一根弦，因此不得不说他除了基督并他钉十字架以外，不知道别的。无论他还有别的什么知识，这乃是他所显明的唯一知识，也是他关心要在听众中间传扬的。
二、他传讲基督的方式在此也值得留意。1. 从消极方面说。他到他们中间，并没有用高言大智（林前2:1）。他说的话、讲的道，不是用智慧委婉的言语（林前2:4）。他并不想作一个讲究辞令的演说家，或是一位高深的哲学家；他也不用华丽的辞藻，或故作高深的推理、超凡的学识与技巧来博取人心。他并不以巧妙的转折与动听的表达来迷住人的耳朵，也不以高飞远举的玄妙观念来取悦并娱乐人的想象。无论是他的言辞，还是他所教导的智慧，都不带人工技巧的气味：他是在另一所学校里学来的。属神的智慧无需这样的人工装饰来点缀。2. 从积极方面说。他到他们中间，乃是宣传神的见证（林前2:1）。他所发表的是神的启示，并为这启示的权柄提出了充分的凭证——既有古代预言的吻合，也有当时所行的神迹作为印证；他到此便将这事交托。辞令的装饰、哲学的技巧与论证，都不能为这样带着权柄而来之道增加分量。他在他们中间又软弱，又惧怕，又甚战兢； 然而他说的话、讲的道，乃是用圣灵和大能的明证（林前2:3-4）。教会的敌人对保罗的评语十分轻蔑：他的气貌不扬，言语粗俗（林后10:10）。他的身子或许瘦小，声音或许低沉；然而尽管他没有像某些人那样的好口才，他显然并非平庸的演说家。路司得人看他像异教的神明希耳米，以为他取了人形降临，因为他乃是领首说话的（徒14:12）。他也不缺乏勇气与决断去完成他的工作；他一点也不因敌人惊惶。然而他并不自夸。他不像反对他的人那样骄傲自夸。他以极大的谦逊、关切与谨慎来执行他的职分。他在他们中间行事极其谦卑；并不像一个因所得的尊荣与权柄而自高的人，倒像一个竭力要证明自己忠心、对自己心生敬畏，惟恐在所托的事上有失的人。请注意，没有人能明白忠心传道人那种为灵魂发热心、怀着属神之嫉妒的恐惧战兢；他们对自己软弱的深切感觉，正是这恐惧战兢的根源。他们深知自己何等不配，因此为自己恐惧。然而保罗虽以这样的谦逊与关切行事，说话却带着权柄：用圣灵和大能的明证。 他以朴实的言语将基督的真理本相宣讲出来。他将圣灵所交付的教义陈明出来，然后让圣灵借着他外面所行的神迹奇事、以及他在人心内里的感动，来印证这真理，并使之被人接受。
三、这里提到他以这种方式传讲基督钉十字架的目的：叫你们的信不在乎人的智慧，只在乎神的大能（林前2:5）——免得他们被人间的动机所吸引，或被人间的论证所说服，以致有人说，是雄辩术或逻辑学叫他们成了基督徒。但当所传的不过直接地 是基督钉十字架时，其果效便不是建立在人的智慧上，而是建立在神的证据与作为上。福音如此传扬，为要叫神在凡事上显明出来并得着荣耀。
英文原文
The Apostle's Ministry (57 AD)
¹ And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
² For I determined not to know any thing among you, save Jesus Christ, and him crucified.
³ And I was with you in weakness, and in fear, and in much trembling.
⁴ And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
⁵ That your faith should not stand in the wisdom of men, but in the power of God.
In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.
I. As to the matter or subject he tell us (1Co 2:2), He determined to know nothing among them but Jesus Christ and him crucified—to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His business is to display the banner of the cross, and invite people under it. Anyone that heard Paul preach found him to harp so continually on this string that he would say he knew nothing but Christ and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and showed himself concerned to propagate among his hearers.
II. The manner wherein he preached Christ is here also observable. 1. Negatively. He came not among them with excellency of speech or wisdom, 1Co 2:1. His speech and preaching were not with enticing words of man's wisdom, 1Co 2:4. He did not affect to appear a fine orator or a deep philosopher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous show of deep reason and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions, nor to please and entertain the fancy with lofty flights of sublime notions. Neither his speech, nor the wisdom he taught, savoured of human skill: he learnt both in another school. Divine wisdom needed not to be set off with such human ornaments. 2. Positively. He came among them declaring the testimony of God, 1Co 2:1. He published a divine revelation, and gave in sufficient vouchers for the authority of it, both by its consonancy to ancient predictions and by present miraculous operations; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. He was also among them in weakness and fear, and in much trembling; and yet his speech and preaching were in demonstration of the Spirit and of power, 1Co 2:3,4. His enemies in the church of Corinth spoke very contemptuously of him: His bodily presence, say they, is weak, and his speech contemptible, 2Co 10:10. Possibly he had a little body, and a low voice; but, though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, Ac 14:12. Nor did he want courage nor resolution to go through his work; he was in nothing terrified by his adversaries. Yet he was no boaster. He did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He behaved with great humility among them; not as one grown vain with the honour and authority conferred on him, but as one concerned to approve himself faithful, and fearful of himself, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are zealous over souls with a godly jealousy; and a deep sense of their own weakness is the occasion of this fear and trembling. They know how insufficient they are, and are therefore fearful for themselves. But, though Paul managed with this modesty and concern, yet he spoke with authority: In the demonstration of the Spirit and of power. He preached the truths of Christ in their native dress, with plainness of speech. He laid down the doctrine as the Spirit delivered it; and left the Spirit, by his external operation in signs and miracles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its reception.
III. Here is the end mentioned for which he preached Christ crucified in this manner: That your faith should not stand in the wisdom of man, but the power of God (1Co 2:5)—that they might not be drawn by human motives, nor overcome by mere human arguments, lest it should be said that either rhetoric or logic had made them Christians. But, when nothing but Christ crucified was plainly preached, the success must be founded, not on human wisdom, but divine evidence and operation. The gospel was so preached that God might appear and be glorified in all.
6-16
Discoveries of the Gospel; Spiritual Things Spiritually Discerned (57 AD)
简体中文
福音的启示；属灵之事须凭属灵辨别 (公元57年)
⁶ 然而，在完全的人中，我们也讲智慧。但不是这世上的智慧，也不是这世上有权有位、将要败亡之人的智慧。
⁷ 我们讲的，乃是从前所隐藏、 神奥秘的智慧，就是 神在万世以前预定使我们得荣耀的。
⁸ 这智慧世上有权有位的人没有一个知道的，他们若知道，就不把荣耀的主钉在十字架上了。
⁹ 如经上所记： 神为爱他的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。
¹⁰ 只有 神借着圣灵向我们显明了，因为圣灵参透万事，就是 神深奥的事也参透了。
¹¹ 除了在人里头的灵，谁知道人的事？像这样，除了 神的灵，也没有人知道 神的事。
¹² 我们所领受的，并不是世上的灵，乃是从 神来的灵，叫我们能知道 神开恩赐给我们的事。
¹³ 并且我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语，将属灵的话解释属灵的事。
¹⁴ 然而，属血气的人不领会神圣灵的事，反倒以为愚拙，并且不能知道，因为这些事惟有属灵的人才能看透。
¹⁵ 属灵的人能看透万事，却没有一人能看透了他。
¹⁶ 谁曾知道主的心去教导他呢？但我们是有基督的心了。
在本章的这一部分，使徒向他们表明：他虽然没有带着人间智慧的卓越，没有带着犹太人或希腊人所夸耀的任何学问和文学造诣来到他们中间，他却已把一笔最真实、最高的智慧宝藏传给了他们：「在完全的人中，我们也讲智慧」（林前 2:6）——就是在基督教上受了良好教导、在属 神的事上达到某种成熟程度的人之中。那些把这道理接受为属 神的，并且既被圣灵光照，就仔细考察其中之事的人，能从其中发现真正的智慧。他们不仅明白基督和他钉十字架那段平实的历史，还能在其中看出神圣智慧那深邃而可畏的筹划。我们所传的虽对世人来说是愚拙，对他们却是智慧。他们借此成为有智慧的人，并且能从中辨明智慧。注意，唯有自己有智慧的人，才是判断何为智慧之物的恰当判官；「不是」这世上的智慧，「也不是这世上有权有位之人的智慧，乃是」「 神奥秘中的智慧」（林前 2:6-7）；不是属世的智慧，乃是属 神的；不是这世上的人所能发现的，也不是属世之人——在骄傲、情欲、食欲和属世利益的指引下，且没有 神的灵——所能接受的。注意， 神的判断与世人的判断何等不同！「他的看法不同于人的看法。」他所教导的智慧，与世上以「智慧」之名流行的那一种，性质完全不同。它不是政客的智慧，不是哲学家的智慧，也不是拉比的智慧（见林前 2:6），不是他们所教导的，也不是他们所喜好的；「乃是 神奥秘中的智慧—— 神所隐藏的智慧」——他长久以来独自保留、向世界隐藏，如今虽已启示，其深奥除他以外无人能测透的智慧。「这就是历世历代所隐藏的奥秘，如今向圣徒显明了」（西 1:26）；它向异教世界几乎完全隐藏，对犹太人则以奥秘形式存在——被包裹在晦涩的预表和遥远的预言之中——却借着 神的灵向我们启示、显明。注意，请看那些得享福音启示之人的特权：对他们而言，预表揭去帕子，奥秘变得清楚，预言得以解释， 神隐秘的筹谋被宣扬、被显明。 神奥秘中的智慧如今向圣徒显明出来了。关于这智慧，请注意以下各点——
一、它的起因与来源：「就是 神在万世以前预定使我们得荣耀的」（林前 2:7）。这是 神所预定的；他早已决定要启示并显明它——从许多世代以前，从太初，不，乃是从永世；并且是*「为我们的荣耀」*——使我们得荣耀，不论这「我们」是指我们使徒，还是指我们基督徒。被托付去启示这智慧，对使徒而言是极大的尊荣。得着这荣耀的智慧向他们显明，对基督徒而言也是极大而尊贵的特权。福音中所显明的 神智慧——福音所教导的神圣智慧——也为我们预备了来世永远的荣耀和福乐。 神关乎我们救赎的筹谋是从永世标定日期的，是为圣徒的荣耀和福乐而设计的。这些筹谋中蕴藏着何等深邃的智慧！注意， 神的智慧既被使用，也被显明，为要使圣徒得尊荣——从永世就被使用，在时间内被显明，要使他们在此世和来世、在时间和永世中都成为荣耀。他赐给他圣徒的尊荣何其大！
二、世上大人物对此无知：「这智慧世上有权有位的人没有一个知道的」（林前 2:8）——就是在权柄和能力上居首之人，或在学问和智慧上居首之人。罗马的巡抚，以及犹太教会和民族的领袖与官长，似乎就是此处主要所指的人。这些就是这世上、这世代的有权有位之人；他们若知道这真实而属天的智慧，就不会把荣耀的主钉在十字架上了。这正是彼拉多和犹太官长按字面所行的：当我们的救赎主被钉时，前者判了死刑，后者大声索命。请注意，耶稣基督是*「荣耀的主」——这一称呼对一个受造者而言过于重大，无人能承担；他被恨恶的原因，正是因为他不被认识。钉他十字架的人若认识他，知道他是谁、是怎样的一位，就会缩回他们不虔的手，不会拿住他并将他杀了。这正是他向父为他仇敌求赦时所恳求的：「父啊，赦免他们，因为他们所做的，他们不晓得」*（路 23:34）。注意，有许多事，人若知道 神在那伟大救赎之工中的智慧，就不会去行。他们之所以如此行，是因为他们瞎眼或漫不经心。他们不知道真理，或者不愿留心。
三、这智慧若没有启示便无法被发现，正如先知以赛亚所说（赛 64:4）：「眼睛未曾看见，耳朵未曾听见，人心也未曾想到—— 神为爱他的人所预备的事」——七十士译本作*「为那等候他的人，为那等候他怜悯的人」所预备的。在犹太信徒中，活在福音应许成就的期待之中，乃是对 神之爱的见证。等候 神，是爱他的凭据。「看哪，这是我们的 神，我们素来等候他」（赛 25:9）。请注意， 神为那些爱他、等候他的人预备了某些事。在来世中为他们所预备的，正是这样的事——感官所不能发现的事，眼下的信息所不能传到我们耳中的事，也尚不能进入我们的心。「救主基督已经把生命和不朽彰显出来」（提后 1:10）。但使徒在此所说的是福音之下神圣启示的内容。这些正是眼睛未曾看见、耳朵未曾听见的事。请注意，福音中那些伟大的真理，乃是位于人的发现领域之外的事物：「眼睛未曾看见，耳朵未曾听见，人心也未曾想到。」*它们若是感官的对象，若是理性的眼目所能发现，并能像寻常的人类知识那样借耳朵传给心智，那么就不需要启示了。但它们位于自然的领域之外，若非借着启示之光，我们便不能发现。因此我们必须照它们在圣经中所呈现的样式，并照 神所乐意启示的那样来领受。
四、我们在此看见，这智慧是借着谁向我们显明的：「 神借着圣灵向我们显明了」（林前 2:10）。圣经都是 神所默示的。「预言从来没有出于人意的，乃是人被圣灵感动，说出 神的话来」（彼后 1:21）。使徒们也是借着同一位圣灵的默示说话，正如他所教导、所赐口才的。这里正是圣经神圣权威的一个证据。保罗所写的就是他所教导的；而他所教导的，乃是 神借着他的灵所启示的——「那参透万事，就是 神深奥之事也参透了，并知道 神之事的灵，正如人里头的灵知道人的事一样」（林前 2:11）。从这话中可引出双重论证，以证明圣灵的神性：1. 全知被归给他：「他参透万事，甚至 神的深奥之事。」他对万事都有精确的认识，并深入 神最深处，探透他最隐秘的筹谋。除了 神，谁能对 神有如此透彻的认识呢？2. 这一比方似乎暗示，圣灵在 神里面，正如人的心思在人自己里面一样。而人的心思对他显然是本质性的。他不能没有心思。照样， 神也不能没有他的灵。他与 神乃是一，程度之深、亲密之切，正如人的心思与人是一。人之所以知道自己的心思，是因为他的心思与他是一。 神的灵之所以知道 神的事，是因为他与 神是一。正如人若不借着另一位的心思的交通和启示，就不能知道另一位心思中的事；照样， 神隐秘的筹谋和旨意若非借着他的圣灵向我们显明，我们也无法知道。在他把它们在外在启示中客观地（如人们所说）摆在我们面前之前，我们根本不能知道；在他光照我们的官能、开启我们心智的眼睛、并赐我们对它们的知识和信心之前，我们不能知道或相信以至于得救。使徒们所得的那「 神奥秘中的智慧」，并他们所传讲的，正是借这灵而得。「我们所领受的，并不是世上的灵，乃是从 神来的灵，叫我们能知道 神恩赐给我们的事」（林前 2:12）；不是在*「世上的智者」（林前 2:6）里面的灵，也不是在「世上有权有位的人」（林前 2:8）里面的灵，乃是「从 神来的灵」，或说从 神发出的灵。我们奉 神的名所传讲的，乃是出于他的默示；并且是借着他恩惠的光照和运行，使我们「知道 神恩赐给我们的事，以至于得救」*——也就是「福音中那极大的特权，那是 神白白的恩赐，是纯全丰盛恩典的分配」。这些事虽是赐给我们的，这恩赐的启示虽是向我们作出的，我们若没有圣灵，便不能以任何拯救的功效认识它们。使徒们从 神的灵得了这些事的启示，也借同一位圣灵得了这些事拯救的印像。
五、我们在此看见这智慧是借何种方式被教导或传达的：「我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语」（林前 2:13）。他们所得以教导的那智慧，并非从世上的智者而来，乃是从 神的灵而来。他们也没有给它披上人的外衣，而是照圣灵所教导的用语， plainly 地宣告基督的道理。他不仅赐给他们对这些事的知识，也赐给他们口才。请注意， 神的真理无需人的技艺或雄辩来修饰，它在圣灵所指教的言语中最为美好。 神的灵论 神之事，比最杰出的批评家、雄辩家或哲学家都更有智慧。「将属灵的话解释属灵的事」——把启示的这一部分与另一部分相对照，把福音的启示与犹太人的启示相对照，把新约的显明与旧约的预表和预言相对照。把启示的事与科学的事相比、把超自然的事与自然寻常的事相比，乃是用了错误的尺度。属灵的事放在一起，能彼此说明；但若把人类技艺和科学的原则当作检验启示的标准，我们对启示及其所包含之事就必定判断错误。或者，「将属灵的话配合属灵的事」——用恰当、平实的语言讲述属灵的事——启示的事和属灵生命的事。 神之灵的语言最能传达他的意思。
六、我们在此看见这智慧是如何被接受的。
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「属血气的人不领会 神圣灵的事，反倒以为愚拙，并且不能知道，因为这些事惟有属灵的人才能看透」（林前 2:14）。所谓*「属血气的人，属动物性的人」。或者，（1）指在败坏的权势之下、尚未被 神之灵光照的人——犹大称之为「属乎血气、没有圣灵的人」（犹 19）。未成圣的人不领受 神的事。悟性因本性的败坏（堕落所致）和惯常犯罪的加深，全然不能接受神圣之光的辉照；它对之怀有偏见。对这样的心思而言， 神的真理是愚拙。这人把它们看作琐碎不相干的事，不屑一顾。「光照在黑暗里，黑暗却不接受光」（约 1:5）。这并不是说天生的辨别官能已经丧失，而是邪恶的倾向和败坏的原则使这人在 神国度的属灵之事上不愿进入 神的心意，不愿顺服它们的力量和权能。唯有真理和圣洁之灵那使人苏醒的光辉，才能帮助心智辨别它们的卓越，并使他们如此彻底地确信其真实，以至衷心地接受并拥抱它们。因此属血气的人——没有 神之灵的人——不能知道它们，因为它们是属灵地辨别的。或者，（2）「属血气的人」是指「世上的智者」*（林前 1:19-20），「按着肉体的智者」（林前 2:26 的说法），即拥有世上智慧、人的智慧（林前 2:4-6）的人，一位（如某些古人那样）要凭自己的推论学习一切真理、不以信心接受任何事、也不承认需要超自然帮助的人。这正是那个时代那些哲学和希腊学问智慧的追求者的特征。这样的人不领受 神圣灵的事。启示在他那里不是科学的一条原理；他把它看作谵妄和老朽，看作某个被迷惑之梦想家的胡思乱想。在世上那些著名的导师那里，这不是通向智慧的道路；正因如此，他不能对启示的事有任何认识，因为它们唯独属灵地被辨别，或借着圣灵的启示而显明——而那是他不愿接受的一条科学或知识的原理。
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「属灵的人能看透万事，却没有一人能看透了他」——或说「能辨明他」（林前 2:15）。或者，（1）那成圣、心思属灵的人（罗 8:6）「能看透万事」——他能判断关乎人间智慧的事，并对神圣真理有品味和体会；他在福音的启示和奥秘中看见神圣的智慧，经历神圣的能力，而属肉体、未成圣的心思却把这些看作软弱和愚拙、看作毫无能力、不配任何重视的事。唯有成圣的心思才能辨别圣洁真正的美；但借着其官能的精炼，它们并不失去辨别和判断寻常自然之事的能力。属灵的人可以判断万事——自然的和超自然的，人的和属 神的，理性的推论和启示的显明。但他自己却不被任何人判断或辨明。 神的圣徒是他隐藏的人（诗 83:3）。「你们的生命与基督一同藏在 神里面」（西 3:3）。属肉体的人对属灵的人的认识，并不比对其他属灵之事的认识更多。他对属神生命的原则、喜乐和行为都是外人。属灵的人并不向他敞开供他观察。或者，（2）「属灵的人」（曾蒙 神启示，并如此接受，又把自己的信仰和宗教建立其上的人）既能判断寻常的事，也能判断属 神的事；他能辨别何为、何不为福音和救恩的道理，以及一个人是否在传讲 神的真理。他并不因把自己的信仰和宗教建立在启示之上，就失去推理的能力，也不放弃推理的原则。但*「他却不被任何人判断」——不能被任何人判断到被驳倒的地步；任何不属灵、自己没有神圣默感*（参林前 14:37），或不把自己的信仰建立在神圣启示之上的人，都不能辨明或判断他所讲的是真是属 神的。简言之，那把一切知识建立在科学原理和纯理性之光上的人，永远不能作审判官，去判断借着启示所接受之事的真伪。「谁曾知道主的心，去教导他呢」（林前 2:16）——就是去教导*「属灵的人」？谁能如此深入 神的心意，以至于能教导那有 神之灵、并在他默感之下的人呢？唯有这人才是 神直接向他交通自己旨意知识的人。既有一位如此直接在 神自己的灵引导之下，谁能向他传授或指教 神的心意呢？凭天然的能力，很少有人对 神的心意有任何认识。「然而」，使徒补充说，「我们是有基督的心了」*；而基督的心就是 神的心。他是 神，也是 神首要的使者和先知。使徒们也被他的灵赋予权能，向我们显明他的心意。而在圣经中，基督的心，以及在基督里 神的心，都向我们完全启示出来了。请注意，基督徒有极大的特权，就是借着基督的灵得着向他显明的基督的心。
英文原文
Discoveries of the Gospel; Spiritual Things Spiritually Discerned (57 AD)
⁶ Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
⁷ But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
⁸ Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
⁹ But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
¹⁰ But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
¹¹ For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
¹² Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
¹³ Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
¹⁴ But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
¹⁵ But he that is spiritual judgeth all things, yet he himself is judged of no man.
¹⁶ For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (1Co 2:6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (1Co 2:6,7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see 1Co 2:6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God—what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Col 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe,
I. The rise and origin of it: It was ordained of God, before the world, to our glory, 1Co 2:7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints—employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints!
II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (1Co 2:8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Lu 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it.
III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isa 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him—for him that waiteth for him, that waiteth for his mercy, so the LXX. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isa 25:9. Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, 2Ti 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.
IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, 1Co 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2Pe 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, 1Co 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost:—1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. "Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (1Co 2:12); not the spirit which is in the wise men of the world (1Co 2:6), nor in the rulers of the world (1Co 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation"—that is, "the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace." Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.
V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, 1Co 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual—one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual—speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.
VI. We have an account how this wisdom is received.
1. The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, 1Co 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jude 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, Joh 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (1Co 1:19,20), the wise man after the flesh, or according to the flesh (1Co 2:26), one who hath the wisdom of the world, man's wisdom (1Co 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.
2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, 1Co 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Ro 8:6) judgeth all things, or discerneth all things—he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of no man. God's saints are his hidden ones, Ps 83:3. Their life is hid with Christ in God, Col 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man—can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see 1Co 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (1Co 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.
使徒在本章继续他的论证，一、提醒哥林多人他当初传福音给他们时所用的，乃是一种朴实无华的方式（林前2:1-5）；二、然而又向他们说明，他所传给他们的，乃是那最真实、最高超之智慧的宝藏；这智慧超过了学问人一切所能及的境界，若不是神启示出来，就断不能进入人心；若没有那启示这真理的圣灵的光照与感动，也无法领受并应用以致得救（林前2:6-16）。