서론
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英文原文
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)
使徒的職事（主後五十七年）
¹ 弟兄們，從前我到你們那裏去，並沒有用高言大智對你們宣傳神的奧祕。
² 因為我曾定了主意，在你們中間不知道別的，只知道耶穌基督並他釘十字架。
³ 我在你們那裏，又軟弱，又懼怕，又甚戰兢。
⁴ 我說的話、講的道，不是用智慧委婉的言語，乃是用聖靈和大能的明證，
⁵ 叫你們的信不在乎人的智慧，只在乎神的大能。
在這段經文中，使徒繼續他的主旨，提醒哥林多人他初次在他們中間傳福音時是怎樣行事的。
一、關於他講論的內容或主題，他告訴我們（林前二2），他「定意在他們中間不知道別的，只知道耶穌基督並他釘十字架」——即不炫耀別的知識，不傳講別的，不揭示別的知識，只傳耶穌基督並他釘十字架。當注意：基督——在他的位格與職分上——乃是福音的總綱與實質，也當是福音傳道人講道的首要主題。他的職責就是高舉十字架的旗幟，並召喚人前來歸於其下。凡聽過保羅講道的人，都會發現他不斷撥動這根琴弦，以至於會說他除了基督並他釘十字架以外一無所知。無論他另有哪些知識，這乃是他唯一彰顯的知識，也是他唯一切望在聽眾中間傳播的知識。
二、他傳講基督的方式在此也值得注意。1. 從消極方面說。「他到你們那裏去，並沒有用高言大智」（林前二1）。「他說的話、講的道，不是用智慧委婉的言語」（林前二4）。他無意做一個出色的演說家或淵博的哲學家；他也不用華麗的辭藻或對深奧推理與非凡學問技能的鋪張，來將自己滲入他們的心思。他並不設法用巧妙的轉折與動人的辭令來俘獲人的耳朵，也不以崇高觀念的飛揚來取悅並娛悅人的想像。他的言語與他所傳的智慧，都不帶人工斧鑿的痕跡：他是在另一所學校裏學到的。屬天的智慧原不必用這等人為的裝飾來點綴。2. 從積極方面說。他來到他們中間「宣傳神的奧祕〔見證〕」（林前二1）。他發表了一項屬天的啟示，並為其權柄提供了充分的憑據——既有與古時預言相吻合的印證，也有當下運行的神蹟奇事；這事便交託於此。言辭的華美與哲學的思辨、論證，都不能為具有如此權柄的信息增添分量。「我在你們那裏，又軟弱，又懼怕，又甚戰兢」；然而「我說的話、講的道，乃是用聖靈和大能的明證」（林前二3-4）。哥林多教會中他的敵人對他極其輕蔑：「他的身子，他們說，是軟弱的，他的言語是可鄙的」（林後十10）。也許他身量矮小，聲音低沉；但縱然他的口才不及某些人，他顯然絕非平庸的講者。路司得的人看他如同外邦的神希耳米，取了人形降在他們中間，因為他是「領頭說話的」（徒十四12）。他也並不缺乏承擔其工作的勇氣與決心；他「凡事不因敵人的驚嚇而退縮」。然而他並不自誇。他不像反對他的人那樣驕矜自伐。他以極大的謙和、關切與謹慎來履行其職分。他在他們中間行事極為謙卑；不是像一個因蒙授予的尊榮與權柄而沾沾自喜的人，而是像一個切望證明自己忠心、又恐懼自己可能在所託之事上有失的人。當注意：除了那些以敬虔的熱心為靈魂熱心的忠心傳道人，無人能體會他們的恐懼與戰兢；而對自身軟弱的深切意識，正是這恐懼戰兢的緣由。他們知道自己的不配，因此為自己戰兢。然而，保羅雖以這般謙和與關切行事，卻是以權柄講論：「用聖靈和大能的明證」。他以平易的言語，把基督的真理按其本來的樣式傳講出來。他把教義如聖靈所賜的那樣陳明；然後讓聖靈藉著他在神蹟奇事中外在的運行，以及在人心中內在的感動，來證明這真理，並使它被人接受。
三、此處也提到了他如此傳講釘十字架之基督的目的：「叫你們的信不在乎人的智慧，只在乎神的大能」（林前二5）——即叫他們不被屬人的動機所牽引，不被單憑屬人的論證所勝過，免得有人說是修辭學或邏輯學使他們成了基督徒。但是，當所傳的不過是基督釘十字架、且是明明的傳講時，其功效便必須建立在神聖的明證與運行之上，而非屬人的智慧。福音如此傳揚，為要使神在一切事上顯明並得著榮耀。
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)
福音的啟示；屬靈的事屬靈地辨明（主後五十七年）
⁶ 然而我們在完全的人中，也講智慧；但不是這世上的智慧，也不是這世上有權有位、將要敗亡之人的智慧。
⁷ 我們講的，乃是從前所隱藏、神奧祕的智慧，就是神在萬世以前，預定使我們得榮耀的。
⁸ 這智慧，世上有權有位的人沒有一個知道的；他們若知道，就不把榮耀的主釘在十字架上了。
⁹ 如經上所記：「神為愛他的人所預備的，是眼睛未曾看見，耳朵未曾聽見，人心也未曾想到的。」
¹⁰ 只有神藉著聖靈向我們顯明了；因為聖靈參透萬事，就是神深奧的事也參透了。
¹¹ 除了在人裏頭的靈，誰知道人的事？像這樣，除了神的靈，也沒有人知道神的事。
¹² 我們所領受的，並不是世上的靈，乃是從神來的靈，叫我們能知道神開恩賜給我們的事。
¹³ 並且我們講說這些事，不是用人智慧所指教的言語，乃是用聖靈所指教的言語，將屬靈的話解釋屬靈的事。
¹⁴ 然而，屬血氣的人不領會神聖靈的事，反倒以為愚拙，並且不能知道，因為這些事惟有屬靈的人才能看透。
¹⁵ 屬靈的人能看透萬事，卻沒有一人能看透了他。
¹⁶ 誰曾知道主的心去教導他呢？但我們是有基督的心了。
在本章這部分，使徒告訴他們，雖然他到他們那裏去時沒有帶著人類智慧的卓越，沒有帶著猶太人或希臘人所誇的知識與文學，他卻已經把最真實、最高的智慧之寶庫傳給了他們：「然而我們在完全的人中，也講智慧」（林前二6）——在那些於基督教信仰上受過良好教導、在屬神的事上達到某種成熟的人中間。那些接受這教義為屬神的、並既蒙聖靈光照而深入查考的人，便能在其中發現真實的智慧。他們不但明白基督並他釘十字架那段平易的歷史，更能看出其中神聖智慧那深奧而可敬佩的計畫。我們所傳的，在世人看為愚拙，在他們卻是智慧。他們因這智慧而成為智者，並能辨識其中的智慧。當注意：唯有自己有智慧的人，才是判斷何為智慧之最適當的審斷者；誠然「不是這世上的智慧，也不是這世上有權有位之人的智慧」，而是「神奧祕中的智慧」（林前二6-7）；不是屬世的智慧，而是屬神的；不是這世上的人所能發現的，也不是世俗的人——在驕傲、情慾、私慾與世俗利益之下、缺乏神的靈的人——所能領受的。當注意：神的判斷與世人的判斷何等不同！「耶和華不像人看人」。他所教的智慧，與世上以此為名的那種，完全是兩回事。那不是政客的智慧，不是哲學家的智慧，也不是拉比的智慧（見林前二6），既非他們所教，也非他們所喜悅；而是「神在奧祕中的智慧，神隱藏的智慧」——他長久保留給自己、向世界隱藏，如今雖已啟示、其深度卻除他以外無人能測透的。「這奧祕從歷世歷代以來隱藏，如今向聖徒顯明了」（西一26），對異教世界是完全隱藏的，對猶太人則因包藏在幽暗的預表與遙遠的預言中而成為奧祕，如今卻藉神的靈向我們啟示並使我們知曉。當注意：看見那些享有福音啟示之人的特權：對他們，預表的帕子揭去，奧祕變為明朗，預言得著解明，神的隱密計畫被宣告並顯明。「神在奧祕中的智慧」，如今向聖徒顯明瞭。如今論到這智慧當注意，
一、它的起源與來源：「是神在萬世以前，預定使我們得榮耀的」（林前二7）。是神所定的；他早已決定要啟示並使人知曉它，從許多世代以前，從起初，甚至從亙古；並且是「使我們得榮耀」——「我們」的榮耀，無論是我們使徒，還是我們基督徒。使徒被託付啟示這智慧，這是極大的尊榮。基督徒得以有這榮耀的智慧向他們顯明，是極大而尊榮的特權。福音中所啟示的神之智慧——福音所教導的神聖智慧——為我們在來世永遠的榮耀與福樂作預備。神關乎我們救贖的計畫，源自亙古，為聖徒的榮耀與福樂而設計。這些計畫中有何等深的智慧！當注意：神的智慧既為聖徒的尊榮而被運用、也被彰顯——從亙古被運用，在時間中被彰顯，為要使他們無論在此世或彼世、在時間中或直到永遠，都得著榮耀。他對他的聖徒所加的尊榮何等大！
二、世上大人物對它的無知：「這智慧世上有權有位的人沒有一個知道的」（林前二8）——即在權柄能力上、或在智慧學問上的首要人物。羅馬的巡撫，以及猶太教會與國家的領袖和統治者，似乎就是此處主要所指的人。他們就是這世上的君王、這世代的有權位者，他們若知道這真實而屬天的智慧，便不會把榮耀的主釘十字架。這正是彼拉多和猶太的官長所作的——當我們的救贖主照彼拉多的判決、又照他們喧嚷的要求被釘之時。當注意：耶穌基督是「榮耀的主」——這稱號對任何受造之物而言都太大了；他之所以被恨，是因為人不認識他。釘他的人若認識他——認識他是誰、是怎樣的一位——便會縮回他們不敬的手，不會拿住他並將他殺害。這正是他為他們求赦免時對父所說的話：「父啊，赦免他們，因為他們所作的，他們不曉得」（路二十三34）。當注意：有許多事，人若知道神在救贖大工中的智慧，便不會去作。他們之所以如此行，是因為瞎眼或疏忽。他們不認識真理，或不肯留心。
三、這智慧若無啟示便不能被發現，正如先知以賽亞所說（賽六十四4）：「神為愛他的人——為那等候他的人，就是等候他的憐憫（七十士譯本如此譯）——所預備的，是眼睛未曾看見，耳朵未曾聽見，人心也未曾想到的」。猶太信徒活在對福音應許成就的期望中，這乃是對神之愛的見證。等候神，乃是愛他的憑據。「看哪，這是我們的神，我們素來等候他」（賽二十五9）。當注意：神為愛他、等候他的人所預備的事是有的。在來世為他們所預備的，是感官所不能發現的，是現在的信息不能傳到我們耳中、也尚不能進入我們心中的。「救主基督耶穌……把死廢去，藉著福音，將不能壞的生命彰顯出來」（提後一10）。但使徒此處所論的，是福音之下屬天啟示的題材。這些正是眼睛未曾看見、耳朵未曾聽見的。當注意：福音的大真理，乃是處於人類發現範圍之外的事：「眼睛未曾看見、耳朵未曾聽見、人心也未曾想到」。它們若是感官的對象、能被理性的眼光所發現，並能如平常的人類知識一般藉耳朵傳達於心思，啟示便無必要了。但它們既處於自然範圍之外，我們便不能不藉啟示之光而發現它們。因此我們當按它們在聖經中所呈現的、按神所喜悅啟示的來領受。
四、我們在此看見這智慧是藉誰向我們顯明的：「只有神藉著聖靈向我們顯明瞭」（林前二10）。聖經都是神所默示的。「預言從來沒有出於人意的，乃是人被聖靈感動，說出神的話來」（彼後一21）。使徒也照樣受同一聖靈的默示說話，正如他所教導、所賜話語的。這是聖經屬神權柄的明證。保羅所寫的，正是他所教的；他所教的，是神藉他的靈所啟示的——「那參透萬事、就是神深奧的事也參透了的靈」，並且「像人的靈知道人的事那樣，知道神的事」（林前二11）。從這話可引出雙重的論據，證明聖靈的神性：1. 全知被歸於他：「他參透萬事，就是神深奧的事也參透了」。他對萬事有精確的認識，並進入神的深處，洞悉他最隱密的計畫。除了神，誰能有如此透徹的對神的認識？2. 這比方似乎暗示，聖靈在神裏面，正如人的心思在人裏面一樣。人的心思顯然是人所不可或缺的；他不能沒有心思。照樣，神也不能沒有他的靈。他與神是一，正如人的心思與人是一。人因為他的心思與自己是一，所以知道自己的心思。神的靈因為與神是一，所以知道神的事。正如人不到別人將心意溝通並啟示出來，便不能知道別人心思中的事；照樣，我們直到神藉他的聖靈使我們知曉，才能知道神隱密的計畫與旨意。在他客觀地（如所謂）把這些計畫擺在外在啟示中之前，我們全不能知道它們；在他光照這機能、打開心思的眼、賜我們對它們的認識與信心之前，我們不能以拯救的果效知道或相信它們。使徒所講的「神在奧祕中的智慧」，正是藉這靈領受的。「我們所領受的，並不是世上的靈，乃是從神來的靈，叫我們能知道神開恩賜給我們的事」（林前二12）——不是「這世上的智慧人」（林前二6）的靈，也不是「這世代有權位者」（林前二8）的靈，而是「從神來的靈」，或從神而出的靈。我們奉神的名所傳的，是出於他的默示；我們之所以「能知道神開恩賜給我們的事以致得救」，也是藉他恩惠的光照與感動——即「福音的大特權，這是神白白的恩賜，是純粹而豐富的恩典的分配」。這些事雖已賜給我們，其恩賜的啟示雖已賜給我們，我們卻直到有了聖靈，才能以拯救的果效認識它們。使徒既從神的靈領受了這些事的啟示，也從同一聖靈領受了這些事拯救的印象。
五、我們在此看見這智慧以何種方式被傳授：「我們講說這些事，不是用人智慧所指教的言語，乃是用聖靈所指教的言語」（林前二13）。他們所傳的智慧，不是從世上的智慧人領受的，而是從神的靈領受的。他們也沒有用人的外衣包裝它，而是明明地宣講基督的教義，連所用的詞語也是聖靈所教的。他不但賜他們對這些事的認識，也賜他們口才。當注意：神的真理不需要人的技巧或雄辯來裝飾，而在聖靈所教的言語中最為美好。神的靈論到神的事，比最精的批評家、雄辯家或哲學家更善於發言。「將屬靈的話解釋屬靈的事」——把啟示的一部分與另一部分比較，把福音的啟示與猶太人的啟示比較，把新約的發現與舊約的預表和預言比較。把啟示的事與科學的事相比——把超自然的事與自然平凡的事相比——乃是用了錯誤的尺度。屬靈的事彼此並列時，能互相照明；但若以人類技藝與科學的原則作為啟示的試金石，我們對啟示及其所含之事的判斷，便必定錯誤。或說「將屬靈的事配上屬靈的人」——以合宜而平易的語言講論屬靈的事、啟示的事與屬靈生命的事。神的靈的語言，乃是傳達他的意思最合宜的。
六、我們在此看到這智慧如何被領受。
1.「然而，屬血氣的人不領會神聖靈的事，反倒以為愚拙，並且不能知道，因為這些事惟有屬靈的人才能看透」（林前二14）。「屬血氣的人，屬動物的人」。或指：(1) 在敗壞權下、從未蒙神的靈光照的人，即猶大所稱「屬乎血氣、沒有聖靈的人」（猶19）。未成聖的人不領受神的事。悟性因墮落對本性的敗壞，又因慣常的罪對這失序的確立，完全不能接受屬天之光的照耀；它對這些光帶著偏見。神的真理對這樣的心思乃是愚拙。這人把它們看作瑣碎而不當緊要的東西，不值一顧。「光照在黑暗裏，黑暗卻不接受光」（約一5）。這不是說天生的辨別官能失去了，而是邪惡的傾向與敗壞的原則使人不肯進入神在他國度屬靈之事上的心意，也不肯順服其能力與效力。使心思能辨識其卓越、並如此徹底地被說服其真理以致衷心接受並持守的，乃是真理與聖潔之靈那賜生命的光輝。所以屬血氣的人——沒有神的靈的人——不能認識這些事，因為它們惟有屬靈地才能辨識。或指：(2) 屬血氣的人，即這世上的智慧人（林前一19-20），按肉體說的智慧人（林前二26），有世上智慧、人的智慧的人（林前二4-6），一個——如某些古人——要憑自己的推理學得一切真理，不以信心領受任何事，也不承認需要超自然幫助的人。這在很大程度上正是當日那些自稱哲學家、自稱希臘學問與智慧之人的特徵。這樣的人不領受神聖靈的事。啟示在他不是科學的原則；他把它看作譫妄與昏瞶，是受迷惑之做夢者的荒誕想法。在世上著名的師傅中，這並非通往智慧之路；因此他不能對啟示之事有任何認識，因為它們惟有屬靈地才能辨識，或惟有藉聖靈的啟示才能顯明——而聖靈乃是他所不肯接受的科學或知識的原則。
2.「屬靈的人能看透萬事，卻沒有一人能看透了他」（林前二15）。或指：(1) 那成聖、成為屬靈心思的人（羅八6）「能看透萬事」——他能判斷人類智慧的事，也對屬天的真理有品味與感覺；他在福音的啟示與奧祕中看見神聖的智慧，經歷神聖的大能，而屬肉體、未成聖的心思則看這些為軟弱與愚拙，為毫無能力、不值一顧的事。惟有成聖的心思才能辨識聖潔的真實之美；但其官能因被煉淨，並不失去判斷並辨識普通與自然之事的能力。屬靈的人可以判斷一切的事——自然與超自然、人類與屬神、理性的推論與啟示的發現。但他自己卻不被任何人看透。神的聖徒是他隱藏的人（詩八十三3）。「你們的生命與基督一同藏在神裏面」（西三3）。屬肉體的人對屬靈人的認識，不超過他對其他屬靈之事的認識。他對屬神生命的原則、樂趣與行動都是外人。屬靈的人不暴露在他的觀察之下。或指：(2)「屬靈的人」（即蒙了屬天啟示、視之為啟示而接受、並把信仰與宗教建立在其上的人）能判斷普通的事，也能判斷屬神的事；他能辨識何為、何不為福音與救恩的教義，並能分辨一個人所傳的是不是神的真理。他並不因把信仰與宗教建立在啟示上而失去推理的能力，也不放棄推理的原則。但他自己「卻沒有一人能看透了他」——沒有人能審斷他，以至把他駁倒；也沒有一個不屬靈、自己不在屬天的感動之下（見林前十四37）、或不把自己的信仰建立在屬天啟示上的人，能辨別或判斷他所說的話是否真實、是否屬神。簡言之，一個把一切知識建立在科學原則與單憑理性之光之上的人，永不能判斷藉啟示所領受之事的真偽。「誰曾知道主的心去教導他呢」（林前二16）——即去教導那「屬靈的人」？誰能深入神的心意到一個地步，去教導那有神的靈、並受他感動的人？唯有這人是神直接向他傳達自己旨意之認識的對象。誰能在神的心意上指教這位如此直接受自己聖靈引導的人呢？極少有人憑天然的能力對神的心意有所認識。但使徒補充說：「我們是有基督的心了」；而基督的心就是神的心。他是神，也是神首要的使者與先知。使徒被他的靈賜予能力，向我們傳明他的心意。在聖經中，基督的心，以及在基督裏神的心，都向我們完全啟示了。當注意：基督徒有基督的心藉他的靈向他們啟示，這乃是他們極大的特權。
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.
使徒在本章繼續他的論證：一、他提醒哥林多人，自己是以何等樸素的方式將福音傳給他們（林前二1-5）。然而二、他又向他們指出：自己已將那最真實、最高超之智慧的寶藏傳授給他們——這智慧超過一切學者所達到的成就，若不是被啟示出來就斷不能進入人心，而且若沒有那啟示這智慧之聖靈的光照和感動，就不能被領受和運用以致得救（林前二6-16）。