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10 But God hath re- 10 Ημιν δε ο Θεος απεκαvealed them into us by his λυψε δια του πνευματος αυSpirit: for the Spirit του: το γαρ σνευμα σαντα searcheth all things, yea,

ερευνα, και τα βαθη του Θεου.

sosi the deep things of God.

11 For what man know- 11 Τις γαρ ουδεν ανθρωπων eth the things of a man, ta tou autors

τα του ανθρωπου, ει μη τα save the spirit of man

σνευμα του ανθρωπου το εν which is in him ? even so

αυτω ; ουτω και τα Θεου ουthe things of God knoweth no man, but the Spirit of δεις ουδεν, ει μη το πνευμα του God.

Θεου. 12 Now we have re- 12 Ημεις δε ου το πνευμα ceived, not the spirit of the του κοσμου ελαβομεν, αλλα world, but the Spirit which το πνευμα το εκ του Θεου, is of God : that we might ενα ειδωμεν τα υπο του Θεού know the things that are freely given to us of God. χαρισ8εντα ημιν·

13 Which things also 13 A και λαλουμεν, ουκ εν we speak, not in the διδακτοις ανθρωπινης σοφιας words which man's wis- λογοις, αλλ' εν διδακτους dom teacheth, but which σνευματος αγιου πνευματιthe Holy Ghost teacheth και κοις, σνευματικα συγκρινοντες. comparing spiritual things inceperea with spiritual.

εγκαινι

Ver. 10.-1. The Spirit, egsure, searcheth. Le Clerc, thinking it improper to speak of the Spirit's searching, supposes that searching, the cause, is put for knowing, the effect of searching. And therefore, he would have the clause translated, knoweth the depths ; in which sense the word searcbeth seems to be used, Rev. ii. 23. I am he, o epeuvcv, who searchetb; that is, who fully knoweth the reins and beart.

2. The depths of God. These are the various parts of that grand plan, which the wisdom of God hath formed for the salvation of mankind, their relation to, and dependence on each other, their operation and effect upon the system of the universe, the dignity of the person by whom that plan hath been executed, and the final issue thereof in the salvation of believers ; with many other particulars, which we shall not know, till the light of the other world break in upon us.

Ver. 12.-1. The spirit of the world, is that diabolical inspiration by which the heathen priests and priestesses delivered oracles, and which is here called the spirit of the world, because by these false oracles, the devil ruled the heathens, termed in scripture the world, and this world.

10 (As) But God hath 10 But, although no faculty in revealed them to us by man could discover these things, his Spirit; for the Spirit: God hath revealed them to us by his scarcheth all things, even Spirit ; for the Spirit knoweth all the depths of God. 2

things, even the deep counsels of God

respecting the salvation of men. 11 For who of men know- 11 This ye may know, by reflecteth the depths of a man, ing on yourselves : for who among except the spirit of man men knoweth the depths, the concealwhich is in him; 80 also, ed thoughts and designs of a man, the DEPTAS of God, no one but the spirit of man which is in him ; knoweth, except the Spirit 80. also, the deep concealed designs of God.

of God, no one knoweth, except the Spirit of God who is conscious of the

whole. 12 Now, we have re- 12 Now, we have received, not the ceived, not the spirit ? of inspiration of that evil spirit who agithe world, but the Spirit tates the heathen priests and priestesses, which cometh from God, but the inspiration which cometh from that we might know the God, that we might know fully the things which are gifted to blessings, (ver. 9.) which are gifted to us by God.

us and to all who believe, not by any

idol, but by the true God. 13 Which things also 13 Which blessings also we declare we speak, not in words to the world, not in the flowery lantaught br human wisdom, guage prescribed by the Greek rhetobut in WORDS laught br the ricians, but in the unadorned language Holy Spirit, explaining spi- suggested to us by the Holy Spirit ; ritual things ? in spiritual explaining spiritual things in words WORDS. 3

dictated by the Spirit, because they are best adapted to express them.

Ver. 13.-1. Words taught by the Holy Spirit. From this we learn, that as often as the apostles declared the doctrines of the gospel, the Spirit presented these doctrines to their minds clothed in their own language ;, which indeed is the only way in which the doctrines of the gospel coull be presented to their minds. For men are so accustomed to connect ideas with words, that they always think in words. Wherefore, though the language in which the apostles delivered the doctrines of the gospel, was really suggested to them by the Spirit, it was properly their own style of language. This language in which the doctrines of the gospel was revealed to the apostles, and in which they delivered these doctrines to the world, is what St. Paul calls the form of sound words, which Timothy had heard from him, and was to hold fast, 2 Tim. i. 13. Every one therefore ought to beware of

VOL. II. 6 .

14 But the natural man 14 UvXixos de avSpontos ou receiveth not the things SEXETAL TO TOU OVEVLLATOS of the Spirit of God: for tov kovo uopla yap avto E519 they are foolishness unto xai ov dvvata. yvoval, OTI him ; neither can he know them, because they are spie WVEVMATixwg avaxpiveta. ritually discerned.

15 But he that is spi. 15 'O de WVEVUATIXOS avaritual, judgeth all things, XpIvec ueV Wavta, avtOS DE yet he himself is judged υπ' ουδενος ανακρινεται. of no man.

16 For who hath known 16 Tis yap Eyva vovv the mind of the Lord, Koplov, ós ovublbagel avthat he may instruct him?

altering or wresting the inspired language of scripture, in their expositions of the articles of the Christian faith. Taylor, in the sixth chapter of his Key, at the end, explains the verse under consideration thus : Which things we speak, not in philosophical terms of human invention, but which the Spirit teacbeth in the writings of the Ou Testament: and contends, that the apostle's meaning is, that he expressed the Christian privileges in the very same words and phrases, by which the Spirit expressed the privileges of the Jew. ish church in the writings of the Old Testament. But if the Spirit suggested these words and phrases to the Jewish prophets, why might he not suggest to the apostles, the words and phrases in which they communicated the gospel revelation to the world ? Especially as there are many discoveries in the gospel wbich could not be expressed clearly, if at all, in the words by which the prophets expressed the privileges of the Jewish church. Besides, it is evident, that when the apostles introduce into their writings the words and phrases of the Jewish prophets, they explain them in other words and phrases, which no doubt were suggested to them by the Spirit. See 2 Tim. ü. 16. note 4. .

2. Explaining spiritual things. The original word ougxgrvortes, is rightly translated interpreting or explaining ; being used by the LXX. to denote the interpretation of dreams, Gen. xl. 16. 22. xli. 12, 13. 15. Dan. ii. 4. v. 7. 12.

3. In spiritual words So I translate mytu je ALTIXOIS. But Dr. Pearce transslates the clause, explaining spiritual things to spiritual men. This sense I acknowledge the original will bear, only it does not agree so well with the first part of the verse, where words taught by the Holy Spirit are mentioned.

Ver. 14.-1. Now an animal man. An animal man is one, who makes the faculties of his animal nature, that is, his senses, his passions, and his natural reason darkened by prejudices, the measure of truth, and the rule of his conduct, without paying any regard to the discoveries of revelation. Of this character were the heathen philosophers, to whom the doctrines of the gospel were foolishness, chap. i. 23. Also the Jewish scribes, and those

14 Now, an animal man 14 Now, an animat man, who receiveth not the things judges of things by his senses and of the Spirit of God: for passions and natural reason, believeth they are foolishness to not the matters revealed by the Spirit him; neither can he know of God; for they appear foolishness to THEM, because they are him ; neither can he know them, bea spiritually examined. * cause they are spiritually examined ;

examined by the light which reve.

lation, and not reason, affords. 15 But the spiritual 15 But the spiritual man is able to MAN'examineth, indeed, all examine all things, yet he cannot be things, yet he is examined examined by any animal man ; Be(see chap. iv. 3. note 1.) cause such cannot judge of the prinof no one.

ciples on which a spiritual man's

belief is founded. 16 For what Man hath 16 For what animal man hath known' the mind ? of the known the mind of the Lord, his deep Lord, who will instruct counsels, (ver. 10.) so that he can

false teachers whom Jude, ver. 19. calls fuX 1801, animal men, not baving the Spirit. These all rejected the gospel, because they could not explain its doctrines by their own principles, or preconceived notions.

2. Because they are spiritually examined. (Vulgate, examinantur.) Beza, by dividing oti thus, ., ti, translates the clause, neither can he know any thing wbich is spiritually discerned.

Ver 15.-1. The spiritual man, being opposed to the animal man, is not an inspired person, as Whitby thinks, but a person whose spiritual faculties, his reason and conscience, are not biassed by his animal nature, but have their due ascendant ; and who entertains a just sense of the authority of revelation, in matters pertaining to God. And being sincerely desirous to know the truth, is assisted in his inquiries by the Spirit. Such a spiritual man, and he only, is able to judge properly of the things revealed by the Spirit of God.

Ver. 16.-1. For what man bath known, &c. Tos golg egra yøv xug 18 ; óc Fuu66TU KUTOV ; This is supposed by some, to be quoted from the LXX. translation of Isa, xl. 13. which runs thus : Tas syre v8v xugir, rab Tis Ouplo Crnos RUTE ZHVETO, ós ruubilaou autor. But as the apostle has omitted the middle clause, I think it is an application of the prophet's words to a dif. ferent subject, rather than a quotation. I have therefore followed Locke, who supposes that the relative autov, him, refers to the remote antecedent, and denotes, not the Lord, but the spiritual man.

2. (Nav, Vulgate, Sensum.) The mind of the Lord; that is, the plan of the salvation of mankind, which exists in the mind of the Lord ; his deep designs concerning us. See 1 Cor. xiv. 14. note, for the meaning of y8s.

3. Who will instruct bim? Eupe 66dou AUTOP; that is, prove to the spiritual man that the principles on wbich he judges of spiritual things are

But we have the mind of Tov ; MUELS de vovv Xpisov Christ.

false, inform him of things he is ignorant of, and shew him that in believing the gospel he hath fallen into error.—The truth implied in this question, must afford great satisfaction to all the faithful. No natural man, no infi.

CHAPTER III. View and Illustration of the Matters treated in this Chapter, From what is said in this chapter, it appears that the false teacher had represented St. Paul, either as ignorant or as unfaithful, because he had not fully instructed the Corinthians, before his departure. The same teacher had also boasted concerning himself, that he had given them complete instruction, The confutation of these calumnies, the apostle with great propriety introduced, after having in the former chapter, discoursed largely concerning the perfect knowledge of the gospel, given to the apostles by the Spirit. Wherefore, having in that chapter observed, that animal men receive not the things of the Spirit of God, he began this chapter with telling the Corinthians, that though he was an apostle fully instructed, he could not, during his abode with them, speak to them as to spiritual, but as to fleshly or weak persons, even as to babes in christianity, ver. 1. This was a severe blow to the pride of the Greeks. Notwithstanding their boasted proficiency in the sciences, they were fleshly or weak men, and babes in religious matters. It seems their admiration of their own philosophy, their confidence in human reason as the only judge of truth, and the prevalence of their animal passions, had rendered them incapable of understanding and relishing spiritual things.-IIe had therefore given them milk and not meat, because they were not then able to bear meat; neither were they yet able to bear it, ver. 2.—That the Corinthians were still fleshly, was evident from the strifes and divisions which were among them, on account of the particular teachers to whom they had attached themselves, ver. 3.-For one said, I am of Paul, and another, I of Apollos, ver. 4. From this we learn, that there were two principal factions in the church at Corinth, the one of which adhered to Paul, and the ather to a person who is here called Apollos figuratively, to avoid

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