But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned.
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But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is judged by no one. “For who has known the mind of the Lord, that he should instruct him?” But we have Christ’s mind.
Parallel Translations
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But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.
For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit.
But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God.
We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things.
Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned.
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But God hath opened them vnto vs by his sprete. For the sprete searcheth all thinges the the bottome of Goddes secretes.
For what man knoweth the thinges of a man: save the sprete of a man which is with in him? Even so the thinges of God knoweth no man but the sprete of god.
And we have not receaved the sprete of the worlde: but the sprete which cometh of god for to knowe the thinges that are geve to vs of god
which thinges also we speake not in the conynge wordes of manes wysdome but with the conynge wordes of the holy goost makynge spretuall comparesons of spretuall thinges.
For the naturall man perceaveth not the thinges of the sprete of god. For they are but folysshnes vnto him. Nether can he perceave them because he is spretually examined.
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But God hath reueiled them vnto vs by his Spirit: for the spirit searcheth all things, yea, the deepe things of God.
For what man knoweth the things of a man, saue the spirite of a man, which is in him? euen so the things of God knoweth no man, but the spirit of God.
Nowe we haue receiued not the spirit of the world, but the Spirit, which is of God, that we might knowe the thinges that are giuen to vs of God.
Which things also we speake, not in the woordes which mans wisedome teacheth, but which the holy Ghost teacheth, comparing spirituall things with spirituall things.
But the naturall man perceiueth not the things of the Spirit of God: for they are foolishnesse vnto him: neither can hee knowe them, because they are spiritually discerned.
Cross-references (93)
- 1 Corinthians 1:18 (v14) For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God.
- Romans 8:5-8 (v14) For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the…
- Matthew 13:11-17 (v14) He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him…
- 1 John 2:27 (vv10, 12, 14) As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing…
- 2 Corinthians 4:4-6 (v14) in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
Show all 87 cross-references
- John 14:26 (vv10, 14) But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said…
- Romans 8:5-6 (v12) For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the…
- 1 John 2:20 (vv10, 12, 14) You have an anointing from the Holy One, and you all have knowledge.
- 1 Corinthians 15:46 (v14) However that which is spiritual isn’t first, but that which is natural, then that which is spiritual.
- Jude 1:19 (v14) These are those who cause divisions and are sensual, not having the Spirit.
- 1 John 5:19-20 (v12) We know that we are of God, and the whole world lies in the power of the evil one. We know that the Son of God has come, and has given us…
- Ephesians 3:5 (v10) which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the…
- James 3:15 (v14) This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.
- Luke 10:21 (v10) In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these…
- John 6:44-45 (v14) No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. It is written in the prophets,…
- John 10:26-27 (v14) But you don’t believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me.
- 1 Corinthians 2:12 (v14) But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us…
- John 16:13 (v10) However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he…
- 1 John 4:4-5 (v12) You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. They are of the…
- Proverbs 14:6 (v14) A scoffer seeks wisdom, and doesn’t find it, but knowledge comes easily to a discerning person.
- Proverbs 20:27 (v11) The spirit of man is Yahweh’s lamp, searching all his innermost parts.
- 1 Corinthians 15:44 (v14) It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body.
- Ephesians 3:3 (v10) how that by revelation the mystery was made known to me, as I wrote before in few words,
- Matthew 13:11 (v10) He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
- Matthew 16:17 (v10) Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- John 16:14-15 (v12) He will glorify me, for he will take from what is mine, and will declare it to you. All things that the Father has are mine; therefore I…
- Romans 8:15-16 (v12) For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!” The…
- Romans 11:33-36 (v10) Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!…
- Galatians 1:12 (v10) For I didn’t receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.
- John 12:37 (v14) But though he had done so many signs before them, yet they didn’t believe in him,
- Romans 8:1 (v12) There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit.
- 2 Corinthians 4:4 (v12) in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
- John 5:44 (v14) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- 1 Peter 1:12 (vv10, 13) To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
- Job 12:22 (v10) He uncovers deep things out of darkness, and brings out to light the shadow of death.
- Amos 3:7 (v10) Surely the Lord Yahweh will do nothing, unless he reveals his secret to his servants the prophets.
- John 16:8-15 (v14) When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in…
- Romans 8:26-27 (v10) In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession…
- 1 Corinthians 2:11 (v10) For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except…
- Isaiah 48:16 (v10) “Come near to me and hear this: “From the beginning I have not spoken in secret; from the time that it happened, I was there.” Now the Lord…
- Matthew 16:23 (v14) But he turned, and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things…
- Romans 8:32 (v12) He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?
- Psalms 92:5-6 (v10) How great are your works, Yahweh! Your thoughts are very deep. A senseless man doesn’t know, neither does a fool understand this:
- Daniel 2:22 (v10) He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him.
- Matthew 11:25-27 (v10) At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
- Luke 2:26 (v10) It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ.
- John 3:3-6 (v14) Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus said to him, “How can a…
- John 8:43 (v14) Why don’t you understand my speech? Because you can’t hear my word.
- 1 Corinthians 2:10 (v11) But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God.
- 1 Corinthians 2:14 (v13) Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are…
- 1 Corinthians 14:30 (v10) But if a revelation is made to another sitting by, let the first keep silent.
- Proverbs 14:10 (v11) The heart knows its own bitterness and joy; he will not share these with a stranger.
- Jeremiah 17:9 (v11) The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
- Romans 11:33-34 (v11) Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!…
- 1 Corinthians 1:23 (v14) but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks,
- 1 Corinthians 2:4 (v13) My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,
- James 4:5 (v12) Or do you think that the Scripture says in vain, “The Spirit who lives in us yearns jealously”?
- Isaiah 59:21 (v10) “As for me, this is my covenant with them,” says Yahweh. “My Spirit who is on you, and my words which I have put in your mouth shall not…
- Acts 16:14 (v14) A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to…
- Revelation 1:1 (v10) This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and…
- Proverbs 20:5 (v11) Counsel in the heart of man is like deep water, but a man of understanding will draw it out.
- John 8:51-52 (v14) Most certainly, I tell you, if a person keeps my word, he will never see death.” Then the Jews said to him, “Now we know that you have a…
- 1 Corinthians 1:17 (v13) For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void.
- 1 Corinthians 12:8-11 (v10) For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit; to another…
- 1 John 5:20 (v14) We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in…
- Acts 25:19 (v14) but had certain questions against him about their own religion, and about one Jesus, who was dead, whom Paul affirmed to be alive.
- 1 Corinthians 3:22 (v12) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,
- Ephesians 2:2 (v12) in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works…
- Revelation 22:6 (v12) He said to me, “These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants…
- John 10:20 (v14) Many of them said, “He has a demon, and is insane! Why do you listen to him?”
- John 15:26 (v14) “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify…
- Acts 17:32 (v14) Now when they heard of the resurrection of the dead, some mocked; but others said, “We want to hear you again concerning this.”
- Acts 18:15 (v14) but if they are questions about words and names and your own law, look to it yourselves. For I don’t want to be a judge of these matters.”
- 1 Corinthians 2:1 (v13) When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God.
- 1 Corinthians 12:1-3 (v13) Now concerning spiritual things, brothers, I don’t want you to be ignorant. You know that when you were heathen, you were led away to those…
- Colossians 3:16 (v13) Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs,…
- 1 Corinthians 2:6 (v12) We speak wisdom, however, among those who are full grown, yet a wisdom not of this world nor of the rulers of this world who are coming to…
- Luke 12:12 (v13) for the Holy Spirit will teach you in that same hour what you must say.”
- Acts 17:18 (v14) Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, “What does this babbler want to say?” Others said,…
- 1 Corinthians 1:27 (v12) but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he…
- 1 Corinthians 9:11 (v13) If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?
- 1 Corinthians 10:3-5 (v13) and all ate the same spiritual food; and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the…
- 1 Corinthians 14:2 (v13) For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries.
- Ephesians 5:19 (v13) speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your heart to the Lord;
- 2 Peter 1:16 (v13) For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were…
- Acts 2:4 (v13) They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
- Acts 26:24-25 (v14) As he thus made his defense, Festus said with a loud voice, “Paul, you are crazy! Your great learning is driving you insane!” But he said,…
87 distinct cross-references across this passage (93 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On vv10–14 10. But God hath revealed them to us. Having…
10. But God hath revealed them to us. Having shut up all mankind in blindness, and having taken away from the human intellect the power of attaining to a knowledge of God by its own resources, he now shows in what way believers are exempted from this blindness, — by the Lord’s honoring them with a special illumination of the Spirit. Hence the greater the bluntness of the human intellect for understanding the mysteries of God, and the greater the uncertainty under which it labors, so much the surer is our faith, which rests for its support on the revelation of God’s Spirit. In this, too, we recognize the unbounded goodness of God, who makes our defect contribute to our advantage.
For the Spirit searcheth all things This is added for the consolation of the pious, that they may rest more securely in the revelation which they have from the Spirit of God, as though he had said. “Let it suffice us to have the Spirit of God as a witness, for there is nothing in God that is too profound for him to reach.” For such is the import here of the word searcheth By the deep things you must understand — not secret judgments, which we are forbidden to search into, but the entire doctrine of salvation, which would have been to no purpose set before us in the Scriptures, were it not that God elevates our minds to it by his Spirit.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10–14 A question: if it surmount the capacity of men,…
A question: if it surmount the capacity of men, how can it be understood of any man, or how can you declare and preach it? by a peculiar lightening by God’s Spirit, wherewith whosoever is inspired, he can enter even to the very secrets of God.
There is nothing so secret and hidden in God, but the Spirit of God peereth into it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–14 10 But God hath revealed them unto us by…
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Ver. 10. But God hath revealed] The Chinese use to say of themselves, that all other nations of the world see but with one eye, they only with two. This is most true of the natural man compared to the spiritual.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–14 God hath revealed them unto us by his Spirit;…
God hath revealed them unto us by his Spirit; God by his Spirit hath opened our understandings to understand the Holy Scriptures, the types and prophecies of Christ, and what the holy prophets have spoken of him both as to his person and offices.
For the Spirit searcheth all things, yea, the deep things of God; for the Holy Spirit being the third person in the blessed Trinity, and so equal with the Father and the Son,
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searcheth the deep things of God, and so is able to reveal to us all the counsels of God, whatsoever God would have men to understand concerning the Lord Jesus Christ. So as this text is an evident proof of the Deity of the Holy Spirit, he searching the deep things of God, and being alone able to reveal them unto men, so as they shall acknowledge, comprehend, and believe them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv12, 14 Observe here, 1. The apostle declares what spirit they…
Observe here, 1. The apostle declares what spirit they had not received, namely, the spirit they had not received, namely, the spirit of the world: We have not received the spirit of the world: that is, the spirit which suggests worldly wisdom, and savours only of worldly things: which acts and influences only worldly men. In the whole generation of worldly men there is the same worldly spirit, and this spirit of the world is an earthly spirit, it is a low, a little, and a narrow spirit: earthly things which are present and visible, such a soul gapes after, and grasps hard; but future and invisible things, which are far off and out of sight, are neither believed nor sought after.
Observe, 2. The apostle declares what spirit they had received, namely, the spirit which is of God, and of what use that Holy Spirit is unto them: it teaches them to know the things which are freely given them of God: that is, the Holy Spirit showeth us both what God is, and what the things of God are; we are enlightened with the knowledge of that grace and goodness of God which is discovered to us in the gospel, we know both divine mysteries and divine mercies, both what God hath done for us, and what he hath wrought in us, which are the things that are freely given us of God.
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Observe, 3. The apostle declares how he preached these spiritual things after a spiritual manner, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth: that is, not in the words and after the manner now counted by the Gentile philosophers to be learned and wise, but in the very words, and after the very manner, which the Spirit of God teacheth us.
Where learn, That the holy apostles spake and wrote by the immediate inspiration of the Holy Ghost, as well as the prophets of old time, and delivered nothing as from God but what God revealed to them by his Holy Spirit: and accordingly some interpret those words, comparing spiritual things with spiritual, that is, say they, comparing the things which were written by the Spirit in and under the Old Testament, with what is now revealed to us under the New.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv10–14 For what man knoweth the things of a man,....…
For what man knoweth the things of a man,.... The thoughts of a man's heart, the conceptions of his mind, the schemes he is drawing there, his designs, purposes, and intentions; these can never be known by another man, no, nor by angels or devils; not by any creature; by none
save the spirit of a man which is in him? which is only conscious to, and can only make known the things that are in him:
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even so the things of God knoweth no man, but the Spirit of God; and which, as it proves how secret, hidden, unknown, the mysteries of grace are, until revealed by the Spirit; so it gives full evidence to the deity of the Holy Ghost, and clearly shows he must be God, who is in him, knows the thoughts of his heart, the counsels of his mind, his purposes and decrees, and what is contained in them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–14 But God hath revealed - Yea, and "freely given,"…
But God hath revealed - Yea, and "freely given," ver. 12. Them to us - Even inconceivable peace, and joy unspeakable. By his Spirit - Who intimately and fully knows them. For the Spirit searcheth even the deep things of God - Be they ever so hidden and mysterious; the depths both of his nature and his kingdom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–14 Verse 10. But God hath revealed them unto us]…
Verse 10. But God hath revealed them unto us] A manifest proof that the apostle speaks here of the glories of the Gospel, and not of the glories of the future world.
For the Spirit searcheth all things] This is the Spirit of God, which spoke by the prophets, and has now given to the apostles the fulness of that heavenly truth, of which He gave to the former only the outlines.
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Yea, the deep things of God.] It is only the Spirit of God which can reveal the counsels of God: these are the purposes which have existed in His infinite wisdom and goodness from eternity; and particularly what refers to creation, providence, redemption, and eternal glory, as far as men and angels are concerned in these purposes. The apostles were so fully convinced that the scheme of redemption proclaimed by the Gospel was Divine, that they boldly asserted that these things infinitely surpassed the wisdom and comprehension of man. God was now in a certain way become manifest; many attributes of his, which to the heathen world would have for ever lain in obscurity, (for the world by wisdom knew not God,) were now not only brought to light as existing in him, but illustrated by the gracious displays which He had made of himself. It was the Spirit of God alone that could reveal these things; and it was the energy of that Spirit alone that could bring them all into effect-stamp and seal them as attributes and works of God for ever. The apostles were as truly conscious of their own inspiration as they were that they had consciousness at all; and what they spoke, they spoke as they were moved by the Holy Ghost.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14 1Co 2:12-13. Now we have received, not the spirit…
1Co 2:12-13. Now we have received, not the spirit of the world — Which suggests worldly wisdom; the spirit that is in worldly, carnal people, and which guides and governs them; a spirit which is earthly, sensual, and devilish. This spirit is not, properly speaking, received, for the carnal and unregenerate always had it; but true believers properly receive the Spirit of God, which before they had not. That we might know — Might discern, understand, form just ideas of, and be experimentally acquainted with; the things freely given to us of God — Which, without that Spirit, it is as impossible we should know, as it is that the inferior creatures should know the things belonging to man. Which things also we speak — Make it our business to communicate to others; not in the words which man’s wisdom teacheth — To excite men’s curiosity, amuse their imaginations, or gain their applause; but which the Holy Ghost teacheth — And consequently must be best adapted to convey such ideas as he would impart; and to impress the hearts and consciences of men with a reverent and deep sense of those holy mysteries: comparing spiritual things with spiritual — Or rather, as the apostle seems to mean, explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things; being taught by the Spirit to express the things of the Spirit. The original word, συγκρινοντες, is rightly translated interpreting, or explaining, being used by the LXX. to denote the interpretation of dreams, Gen 40:16; Gen 40:22; Gen 41:12-13; Gen 41:15; Dan 2:4; Dan 5:7; Dan 5:12. Pearce translates the clause, explaining spiritual things to spiritual men; a sense which the original will doubtless bear; but it does not agree so well with the first part of the verse, where words taught by the Holy Spirit are mentioned. This language of the apostle, as Doddridge justly observes, “may certainly convince us of the great regard which we ought always to maintain to the words of Scripture; and may especially teach ministers how attentively they should study its beauties, and how careful they should be to make it the support of their discourses.” Indeed, “this language, in which the doctrines of the gospel were revealed to the apostles, and in which they delivered these doctrines to the world, is what Paul calls the form of sound words, which Timothy had heard from him, and was to hold fast, 2Ti 1:13. Every one, therefore, ought to beware of 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, explains the verse under consideration thus: Which things we speak, not in philosophical terms of human invention, but which the Spirit teacheth in the writings of the Old 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 Jewish Church, in the writings of the Old Testament. But if the Spirit suggested these words and phrases to the Jewish prophets, why might not he 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, which 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 Macknight, and 2Ti 3:16.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–14 But God hath revealed them - That is, those…
But God hath revealed them - That is, those elevated views and enjoyments to which people 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.Unto us - That is, first to the apostles; secondly, to all Christians - to the church and the world through their inspired instructors; and third, to all Christians by the illuminating agency of the Spirit on their hearts. The connection 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; Joh 16:12-14. 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.
By his Spirit - By the Holy Spirit, that was promised by the Saviour. Joh 14:26; Joh 15:26-27; Joh 16:7-14. This proves:
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(1) That people by nature are not able to discover the deep things of God - the truths which are needful to salvation.
(2) That the apostles were inspired by the Holy Spirit; 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 1Co 2:11.
Searcheth - This word does not fully express the force of the original ἐρευνᾷ ereuna. 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 חקר chaaqar in Psa 139:1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in 1Pe 1:11. Compare Joh 7:52; Rom 8:27; Rev 2:23, 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 Pro 20:27. 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 people 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.
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 purposes. He sees all his designs. He sees all his councils; 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 suited 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; 1Ch 28:9; Psa 139:1; Jer 17:10.
(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, 1Co 2:11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God, Deu 6:4 - This passage is, therefore, a very important, and a decisive one in regard to the personality and divinity of the Holy Spirit.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 11, 13, 14 But to us God hath revealed them by his…
But to us God hath revealed them by his Spirit; these mysteries, and secrets of the divine wisdom. --- For the Spirit searcheth all things: the divine Spirit, the Holy Ghost, searcheth all things, and none but this Spirit of God, that is, the Spirit, which is God, knoweth the things that are of God, as none but the spirit that is in man, knoweth the things of man, knoweth his thoughts and interior affections. But by the Spirit of God, we may understand the spirit of grace, of knowledge, of prophecy, which God hath given to his faithful, and particularly to his apostles, to raise them to a higher knowledge of the divine mysteries. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–14 revealed . . . by . . . Spirit--The…
revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (Co1 3:16; Co1 12:3; Mat 16:17; Joh 16:13; Jo1 2:20, Jo1 2:27); that of words, the PROPHET (Sa2 23:1-2; Kg1 13:1, Kg1 13:5), "by the word of the Lord" (Co1 2:13; Joh 20:30-31; Pe2 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psa 25:14; Pro 3:32; Joh 7:17; Joh 15:15).
unto us--the "perfect" or fully matured in Christian experience (Co1 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], (Luk 10:21).
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the Spirit searcheth--working in us and with our spirits (compare Rom 8:16, Rom 8:26-27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], (Gal 3:14).
deep things of God-- (Psa 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (Deu 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–14 10. The Spirit searcheth—A striking ascription of personality to…
10. The Spirit searcheth—A striking ascription of personality to the Spirit. All things—Within the universe nothing is hidden from the search of the omniscient Spirit.
Deep things—Rather, the depths of God. Nothing but omniscience can know omniscience. Nothing but God’s Spirit can know what is in the divine Mind.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 12, 13, 14 10. for the Spirit searcheth all things, yea, the…
10. for the Spirit searcheth all things, yea, the deep things of God] In this and the next verse we gather (1) the personality of the Holy Ghost, (2) His distinction from the Father. He not only searches the deep things of God, which He could not be described as doing were He identical with the Father, but though on account of His perfect knowledge of the Mind of God He is likened to the spirit of man which is one of the component elements of his being, the Apostle speaks of the one as the ‘spirit of a man which is in him,’ but of the other as the Spirit which is from (ἐκ, proceeding out of) God.
searcheth] “The word to search is here indicative not of ignorance, but of accurate knowledge, at least if we may judge from the fact that this is the very phrase the Apostle has used even of God, saying, ‘He that searcheth the hearts knoweth what is the mind of the Spirit.’ ”—Chrysostom. The knowledge, in fact, as 1Co_2:11 shews, is of the same kind as the knowledge of the spirit of man concerning what passes within his breast, though, of course, infinitely more complete.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–14 (10) But God hath revealed them unto us.—Here the…
(10) But God hath revealed them unto us.—Here the emphatic word is “us.” The latter part of 1Co_2:8-9 are parenthetical, and the sense goes back to the beginning of 1Co_2:8. “None of the princes of this age know these things, but God hath revealed them unto us His apostles and teachers” (Mat_13:11; Mat_16:17; 2Co_12:1). This revelation of spiritual truth is made by the Holy Spirit of God to our spirits (Rom_8:16). The Apostle gives two proofs that the Apostles have this knowledge, and that the Holy Spirit is the source of it: 1. (1Co_2:10-11), because the Holy Spirit alone is capable of imparting this knowledge; and 2. (1Co_2:12-16), because the Holy Spirit has been given to us the Apostles.
Searcheth all things.—The word “searcheth” here does not convey the idea of inquiry for the purpose of acquiring knowledge, but rather complete and accurate knowledge itself, as in Rom_8:27; see also Psa_139:1.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–14 But God hath revealed them unto us. They are…
But God hath revealed them unto us. They are secret no longer, but are "mysteries which now it is given us to know". (Mat_13:11) By his Spirit. The Spirit guides into all truth. (Joh_13:16) In 1Co_12:8-11 St. Paul attributes every gift of wisdom directly to him. Searcheth. "How unsearchable are his judgments!". (Rom_11:33) Yea, the deep things of God. This expression, "The depths of God," passed into the cant expression of the Gnostics, and it may be with reference to their misuse of it that St. John uses the phrase, "The depths of Satan". (Rev_2:24) "Oh, the depth," etc.!. (Rom_11:33)
Vers. 10-16.
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The gospel school.
God hath revealed them unto us by his Spirit," etc. Because man naturally craves for knowledge and deeply needs it, schools abound everywhere throughout the civilized world, especially here in England schools of science, schools of philosophy, schools of art, etc.. But there is one school that transcends all the gospel school. Three facts are suggested concerning this school.
I That here the student is INSTRUCTED IN THE SUBLIMEST REALITIES. "Deep things of God." Things, not words, not theories. "Deep things;" deep because undiscoverable by human reason; deep because they come from the fathomless ocean of Divine love. What are these deep things? The primary elements of the gospel, and the necessary condition of soul restoration. These "deep things" we are here told are:
1. The free gifts of Heaven. "Freely given to us of God.
2. Freely given to be communicated. "Which things also we speak," etc. He who gets these things into his mind and heart, not only can communicate, but is bound to tell them to others, and that in plain natural language, free from the affectations of rhetoric, the language which the "Holy Ghost teacheth," language which is suggested by "comparing spiritual things with spiritual." Men think in words; thoughts come dressed in their own language; the intellectual thoughts have their own language, and spiritual thoughts have a language all their own.
II That here the student is TAUGHT BY THE GREATEST TEACHER. Who is the Teacher? The Divine Spirit himself, here called the "Spirit of God" and the" Holy Ghost.
1. This Teacher has infinite knowledge. "The Spirit searcheth all things." The word "searcheth" must not be taken, I presume, in the sense of investigation, but rather in the sense of complete knowledge. In the last
2. clause of the next verse it is said, "The things of God knoweth no matt, but the Spirit of God." He knoweth those things of God; he knows them in their essence, number, issues, hearings, relations, etc.
3. This Teacher is no other than God himself. "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." The implication is that this Spirit is as truly God as man"s mind is man. No one knows the things in man"s mind but man himself; no one knows the "deep things of God" but God himself. "Who teacheth like God?" He knows thoroughly the nature of the student, and how best to indoctrinate that nature with his own "deep things.
III That here the student MUST DEVELOP HIS HIGHER NATURE. "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." Man has a threefold nature, designated by St. Paul as soma, psyche, and pneuma body, soul, and spirit. The first is the animal, the second is the mental, and the third the moral or spiritual. This is the conscience, with its intuitions and sympathies, and this is the chief part of man, nay, the man himself, the core of his being, that which Paul calls" the inner man," the man of the man. Now, this part of the man alone can receive the "things of the Spirit of God." Set these things before the "natural man," his mere body; they are no more to him than Euclid to a brute. Set them before the mere psychical or intellectual man, and what are they? Puzzles over which he will speculate; nay, they are "foolishness unto him." Mere intellect cannot understand love, cannot appreciate right. It concerns itself with the truth or falsehood of propositions, and the advantages and disadvantages of conduct nothing more. Moral love only can interpret and feel the things of moral love, the "deep things of God." Hence this moral pneuma, this spiritual nature, this conscience must be roused from its dormancy, and become the ascendant nature before the "things of the Spirit" can be "discerned," and then the man shall judge all things, all spiritual things, whilst he himself will not be judged rightly by any "natural man." "For who hath known the mind of the Lord?" Who, thus uninstructed, can "know the mind of the Lord"?
Vers. 10-16.
The Holy Spirit as the Revealer.
In this section the apostle develops more fully the subject of revelation through the Spirit of God. The things prepared by God for them that love him have not been discovered by human wisdom, nor can they be apprehended by natural reason. As they come from God, they are made known to us by God through the operation of the revealing Spirit.
I THE COMPETENCE OF THE REVEALING SPIRIT. "For the Spirit searcheth all things," etc. He is competent to reveal to us the things of God, because he has a thorough knowledge of them. There is nothing in God that is hid from him, not even the "deep things." The nature, perfections, purposes of the Almighty are patent to his eye. This is explained by an analogy between the spirit of a man and the Spirit of God. "For who among men knoweth the things of a man," etc.? The depths of my being do not lie open to the eyes of others. They cannot observe the hidden motive, the secret desire, and all the movements that precede the formation of a purpose. They see only what is without, and from that infer what is within. But to my own spirit all that inner region is unveiled. I am immediately conscious of all that is going on within me. "Even so the things of God none knoweth, save the Spirit of God." We can see a little of God"s working in tile universe, and from that we can gather something of his mind; but we cannot by searching find him out. We can only make dark guesses at a few truths regarding him, whilst the matters of his grace are completely hidden from us. But the Spirit of God knows the things of God, as the spirit of a man knows the things of the man. He does not know them by inference. As dwelling in God and himself God, he knows them immediately, infallibly, and perfectly. The analogy is not to be pressed beyond this particular point. The apostle is not speaking of the relation between the Spirit and the Godhead, except in regard to the Spirit"s perfect knowledge. From all this the fitness of the Spirit to be our Instructor in the things of God is manifest. The argument is not that he is superior to every other teacher, but that in the nature of things he is the only Teacher. He alone fully knows; he alone can fully reveal.
II THE WORK OF THE REVEALING SPIRIT. The all knowing Spirit, proceeding from God, is imparted to believers. As "the spirit of the world" works in the sons of disobedience, (Eph_2:2) the Spirit of God dwells and works in the children of faith. tits work appears in two ways.
1. In teaching us to know the things of God. "That we might know," etc. (ver. 12). The things prepared for them that love God arc the free gifts of his grace. They have been provided at infinite cost, but to us they are given "without money and without price." These things are taught us by the Spirit, who, as "the Anointing from the Holy One," gives us to know all things. (1Jn_2:20) How great a privilege to have such a Teacher! How far does it raise the Christian above the wise of this world! How accurate and assured should be our knowledge! And this knowledge is more than the apprehension of certain doctrines as true, or the persuasion that the gospel is God"s way of salvation. We know his gracious gifts only in so far as we receive them. Justification and sanctification are verities only to the justified and sanctified. The way to spiritual knowledge is through faith and personal experience.
2. In teaching us to speak the things of God. Paul has in view, first of all, his own case. It was his work as a preacher to declare the glad tidings to men, and this he did, "not in words which man"s wisdom teacheth, but which the Spirit teacheth." He was not left to his own unaided skill in choosing the forms under which he presented the truth. The Spirit gave him utterance as well as knowledge, taught him the very words he was to employ. This statement covers both his oral and his written teaching. Apart from theories on the subject, inspiration must be held to extend to the verbal framework of apostolic teaching, as well as to the teaching itself; yet so as to give free play to the writer"s own form of thought and style of expression. He fitted spiritual truth to words suggested by the Spirit (this is one probable meaning of pneumatikoiv pneumatikanontev, ver. 13), and so interpreted spiritual things to spiritual men (according to another probable meaning). Does not this apply in measure to all speakers for Christ? The apostles had a special inspiration for their special work, but many in the Church at Corinth had a gift of utterance. (1Co_1:5) May not preachers, teachers, writers, and all who tell the story of Christ crucified, expect similar help?
III THE NECESSITY FOR THE REVEALING SPIRIT. This appears in the contrast drawn between the natural man and the spiritual man (vers. 14-16). The natural man (yucikov) is he who is in the fallen condition into which sin has brought mankind, and in whom the faculty of" knowing Divine things (the spirit, pneuma) is dormant. Such a man is not necessarily sensual or brutish, but he is earthly all his movements being governed by the lower part of his incoporeal nature (yuch), and directed to selfish ends. The spiritual man (pneumatikov) is he in whom the spiritual faculty (pneuma), by which we discern the things of God, has been wakened into life and activity by the Spirit of God. This quickened spirit, dwelt in by the Holy Spirit, becomes the ruling part of his nature, to which thought, desire, purpose, passion, are in subjection. (compare the threefold division of human nature in. 1Th_5:23, which may be illustrated by the threefold division of the tabernacle the holy of holies, the holy place, and the outer court) Hence:
1. "The natural man
(1) receiveth not the things of the Spirit of God: for they are foolishness unto him." He fails to understand them, and, not thinking that the fault is in himself, he rejects them as absurd. They cross his prejudices and overturn his cherished principles. The doctrine of the new birth seemed foolish to Nicodemus. Every unconverted hearer of the gospel confirms the truth of this statement.
(2) This rejection arises from spiritual inability. "And he cannot know them, because they are spiritually judged." The natural man is destitute of the faculty by which spiritual things are discerned, as a blind man cannot judge of colour. The tints of the rainbow, the gorgeous hues of sunset, awaken no sensation in him; and for a like reason the glorious things of God"s grace call forth no appreciative response from the natural man. How humbling to human pride and human wisdom] How great the need for spiritual illumination!
2. The spiritual man
(1) judgeth all things. This may be taken broadly as covering all the matters on which the spiritual man is called to decide. He alone is in the position where all things are seen in their proper relations, for he alone gives the spiritual element its place of paramount importance. But the apostle has specially in view the things of salvation, which are perceived and appreciated only by the renewed man. His inner eye has been opened, and he now lives and moves in the region of spiritual things, where the natural man stumbles and falls. Many an unlettered, Spirit taught Christian has a clearer insight into God"s ways of grace than the man of mere learning. Hence every believer is called to exercise his own judgment as to Divine truth, and not to rest supinely on the judgment of another. The spiritual eye, like the natural, is given us to be used; and in the use comes greater clearness of discernment and accuracy of judgment. But:
(2) He himself is judged of no man. " A man with eyesight can judge of the matters of a blind man, but the blind man cannot judge of him. The spiritual man understands the language in which other men speak, but they do not understand his language. Paul understood Greek philosophy, but the philosophers did not understand him. "Thou art mad," said Festus; (Act_26:24) "This babbler," said the Athenians; (Act_17:15) "Fool," said the Corinthians. None but a poet can criticize a poet; none but a painter can judge a painter; none but a believer can appreciate a believer. The spiritual man has the mind of Christ, of which the natural man is destitute; and for the latter to sit in judgment on the former would imply that he is capable of instructing the Lord. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 11, 13 But God hath revealed them unto us by His…
1Co_2:10
But God hath revealed them unto us by His Spirit.
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The things of God revealed by the Spirit
When a telescope is directed towards some distant landscape, it enables us to see what we could not otherwise have seen; but it does not enable us to see anything which has not a real existence in the prospect before us. It does not present to the eye illusive imagery, neither is that a fanciful and factitious scene which it throws open to our contemplation. The natural eye saw nothing but blue land stretching along the distant horizon. By the aid of the glass there bursts upon it a charming variety of fields and woods, and spires and villages. Yet who would say that the glass added one feature to this assemblage? It discovers nothing to us which is not there; nor, out of that portion of the book of nature which we are employed in contemplating, does it bring into view a single character which is not really and previously inscribed upon it. And so of the Spirit. He does not add a single truth or a single character to the book of revelation. He enables the spiritual man to see; but the spectacle which He lays open is uniform and immutable. (T. Chalmers, D. D.)
The revealed communications of the Spirit are
I. Transcendent in character.
1. The deep things of God. Reason suffices in other matters; these can only be revealed by the Spirit, who teaches us to cry Abba, Father.
II. An absolute around of certainty and confidence.
1. He knows all things.
2. Reveals that God is love.
3. This truth is as unchangeable as God Himself and becomes the immovable ground of our happiness.
III. Sufficient for all our spiritual necessities, We want nothing more when this love is revealed in us because--
1. His gracious purpose is disclosed.
2. All the miseries of our nature are met in Christ.
3. Christ is revealed as a new source of life and happiness. (J. Lyth, D. D.)
The wisdom of God
I. The relation of intellectual knowledge to the wisdom of God. In the apostles presentation of this question there are two things very manifest, viz., that the true Wisdom involves a very large and important element of intellectual conception, and yet that, on the other hand, it must be radically distinguished from merely intellectual operations and discoveries. The former of these two positions is clearly seen in the way in which He presents the wisdom of a perfect Christianity as competing with, and transcending, the philosophic wisdom of the Greek. This side of the apostles position is condemnatory of the modern craze to recklessly ignore important differences in the intellectual conceptions of truth held by Christian people, and to talk at random about oneness of spirit. In the mature Christian life the spirit largely determines, and is largely determined by, the central conceptions of truth. Essential differences in the wisdom we hold must be a sign of serious spiritual divergence, though it may be difficult to detect it in the moral life. To take an extreme case, there is a vast difference between the spiritual state of an atheist and a Christian man, even though the moral life of the former may be unimpeachable. But, as we have said, the apostle also maintains that the wisdom of God is far more than a system of thought, so much so that it is impossible to attain it by the mere force of intellectual power, however great its sweep and however large its results. The senses cannot discover this wisdom, nor can thought evolve it. The seat of the highest wisdom is not intellect, but spirit. But the spiritual consciousness of which we speak must not be confounded with the more superficial element of emotion. The latter sweeps over the surface of the life, the former is fixed deep in the centre of it. The latter is transient and uncertain, the former is set in the heart of eternal relations. The latter is fickle and untrustworthy, the former affords the most trustworthy testimony concerning the truths to which it testifies. Clearly enough, then, Paul excludes from participation in the true wisdom all that have not entered into a spiritual relation of life and love with God; and, more explicitly still, all that fail to apprehend God in Christ. A love of scientific investigation and an apprehension of spiritual realities do not necessarily go together; and without the latter even the elements of true wisdom are absent.
II. What is the relation of philosophic moral and religious systems to the Biblical system? Can we claim for the Christian Scriptures an inspiration which cannot be claimed, say, for the moral systems of Greek philosophy? The principle laid down in our text seems to me to state clearly the truth of the matter. It is not my intention to deny that the Greek received a revelation from God, for I believe he did receive e. Divine revelation, and that a revelation of considerable range and grandeur. Further than this, I affirm that, wherever there has existed any degree of moral and spiritual consciousness, God has necessarily manifested Himself through it. The Word is the light that lighteth every man. But there was this essential difference between the Jewish prophet and the Greek philosopher, a difference that revealed itself more fully as their several histories developed: the apprehension of truth by the former was predominatingly spiritual, by the latter intellectual. The Greek reached his conclusions by elaborate processes of thought; the Hebrew received his revelations in the Spirit, and spoke as he was moved by the Holy Ghost. It is to this unique experience that we give the name of inspiration. The unique revelation which this experience involved is asserted clearly enough in the principle laid down in the text; for it asserts this, that the revelation received through the Spirit of God transcends every other, and covers a sphere into which no other can enter.
III. The relation of spiritual development to the wisdom of God. The apostle clearly lays down the principle that the development of spiritual apprehension accompanies the development of spiritual life. It is to the man of mature spiritual life that the apostle reveals the higher wisdom of the gospel. Spiritual things are revealed by the Spirit of God, and are therefore apprehended in the proportion that we possess this Spirit. But, if this be so, if a clearer vision of truth must be ever coming to developing spiritual life, does it not follow that the New Testament Scriptures may be superseded, and that we must look for the latest revelation of truth to the spiritual man of to-day? When Christ came, and when, in the full light of His teaching, the central facts of His life and death, and the central significance of these facts, had been recorded, the book of Gods revelation closed. The glorious opportunities for the conveyance of final and complete truth to men were such as could not recur. If we cannot find the certainty of truth here, then there is no rest for the sole of our foot for ever. But we must distinguish between the finality of the revelation and finality in the comprehension of it. I see no difficulty at all in admitting that even the apostles were wiser than they knew, that their teaching contained vast possibilities of unfolding and latent grandeurs which they but dimly apprehended. The truest theology is that which, like a growing child, maintains its identity, not through stagnation, but through development. God help us to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ! But the most deep-lying development in the Christian life, deeper than thought-articulation of truth, is spirit-apprehension of it. Underneath the grandest thought-apprehension of truth there is a still grander spiritual consciousness of it. Truth in its deepest origin is life. In the full life which holds in its bosom the full truth consists mans highest heaven. This is life eternal, to know Thee, the only true God, and Jesus Christ whom Thou hast sent. (John Thomas, M. A.)
True religion a revelation
I. Religion is the fruit of a revelation from God. There are those who tell us that there is no such thing as a supernatural light to guide man through the maze of his souls life. The little sparrow has that within itself that, like a luminous flame, guides it in all that pertains to its existence. In seeking its food it is able to distinguish between that which will nourish and that which will poison; it can also choose its own home: Yea the sparrow hath found a house and the swallow a nest for herself, where she may lay her young. The sun in the heavens guides man in all this lower life. Is it possible that he has been left without a light to illumine his mind and spirit? There was need of a revelation; for those who had seen the greatness and glory of nature had failed to see, hear, or to conceive the things God had prepared for the soul. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. But why be content with merely carnal senses? Why not receive the light and grace of the Holy Spirit, that you may by spiritual discernment understand the things of God prepared for you?
II. Religion is a revelation to love. We must not forget in our study of these words that they speak of a revelation which has been made; it is not something we are to look forward to. God hath revealed them unto us by His Spirit. The state of mind to which God makes known the things which He has prepared is love. God is love, and love can only make itself known to love. The subject must be in sympathy with the object. The strange conduct of the Jews towards Christ can only be explained on this principle. The Saviours life was in the truest sense really beautiful, as it is admitted by the most pronounced unbelievers in these days. And yet the people of His age esteemed Him as a root out of a dry ground: He had no form nor comeliness; when they saw Him, there was no beauty that they should desire Him. God reveals His love to love. We love Him because He first loved us. The infinite kindness of God is to be seen in the method of His dealings with the world. If His method of saving men were mainly intellectual, few comparatively would be redeemed; for the plan would ,of necessity be so cold and formal, that only the few gifted minds would be interested by it. The many can only be reached by a direct appeal to their feelings, and hence the religion of Christ addresses the minds of men through their hearts; and the apostles laid emphasis, not on the great thoughts of God, but upon His infinite love in the gift of His Son. It is clear, then, that the religion of heaven is a revelation of love to love. God cannot reveal Himself to any other temper. We have sometimes gone into gardens, and observed plants that should be in full bloom still unopened. The green bud appeared full, almost to bursting; it was least the time for it to send forth its fragrant blossom, and still it was completely inclosed in its natural shield and entirely hidden from view. The reason of the delay was the state of the air; it was cold and frosty, and they could only reveal themselves to a bright sun and in a genial atmosphere; were they to open in the frosty air they would endanger their lives. A cold critical spirit is fatal to the revelations of love, it freezes the channels to the heart; and makes it impossible even for the love of God to find its way into it. But where a loving disposition exists, the love of God is sure to reveal itself.
III. Religion is the fruit of a complete revelation.
1. The Holy Spirit has revealed the great truth that God is light. God is the light of the soul, it is from Him we obtain the light that enables us to solve spiritual problems.
2. Another important truth has been revealed by the Spirit, that God is love. This is done in a most effectual manner. Because the love of God hath been shed abroad in our hearts by the Holy Spirit, which was given unto us.
3. The Spirit has revealed the truth that ,God is life: For with Thee is the fountain of life. He in the first instance breathed the breath of life into the nostrils of man. (D. Rhys Jenkins.)
Divine revelation
I. Its indispensable necessity to the knowledge of God. Because--
1. God stands alone, and is known only to Himself.
2. He is infinitely less comprehensible than men who cannot, though of the same nation, comprehend each other.
II. Its possibility and sufficiency. The Spirit--
1. Is as intimately one with God as the spirit of man is one with Himself.
2. Knows all things perfectly.
3. What He knows He can reveal.
III. Its contents and operation.
1. It contains a revelation of the Divine purpose, of Christ, of the things prepared for us in eternity.
2. He who teaches these things awakens desire, produces faith, confirms and comforts the heart in the knowledge of them. (R. Watson.)
The Spirit as a Teacher
On entering a cavern you inquire for a guide who comes with his lighted flambeau. He conducts you down to a considerable depth, and you find yourself in the midst of the cave. He leads you through different chambers. Here he points you to a little stream rushing from amid the rocks, and indicates its rise and progress. There he points to some peculiar rock, and tells you its name, then takes you into a large, natural hall, tells you how many persons once feasted in it, and so on. Truth is a grand series of caverns. It is our glory to have so great and wise a conductor as the Holy Spirit. Imagine that we are coming to the darkness of it. He is a light shining in the midst of us to guide us. He teaches us by suggestion, direction, and illumination. (C. H. Spurgeon.)
Spiritual sight restored
A little boy was born blind. At last an operation was performed--the light was let in slowly. When one day his mother led him out of doors and uncovered his eyes, and for the first time he saw the sky and the earth, Oh, mother! he cried, why did you not tell me it was so beautiful? She burst into tears, and said, I tried to tell you, dear, but you could not understand me. So it is when we try to tell what is in Christ. Unless the spiritual sight is opened by the Holy Spirit we cannot understand.
The office of the Holy Spirit
The Rev. E. Hopkins, in showing the importance of knowledge to the Christian, told as an illustration what had happened to a friend of his in Yorkshire, who, though practically a poor man, owned an estate in that county. One day a geologist told him there was in his estate an abundance of iron ore. Believing this to be true he felt at once that he was no longer poor but rich. Even so it is the office of the Holy Spirit to reveal to us the boundless riches that are treasured up in Christ.
For the Spirit searcheth all things, yea, the deep things of God.--
The agency of the Holy Spirit
I. He searcheth the deep things of God.
1. His purposes of grace.
2. His particular dealings with individuals.
3. The glorious issue of His dispensations.
II. He reveals them to man.
1. To us and in us.
2. With saving power. (J. Lyth, D. D.)
The deep things of God
We walk in a daily wonder, ourselves the strangest of mysteries. Our knowledge is only the glimmer of light upon the surface of the ocean of existence. Beneath are the deep things of God. We need not go far to stand on the shore of the deep things of God. Our science has not gone to the root yet of a single blade of grass.
I. Consider some of these mysteries.
1. To begin with the lowest, what do we know about the nature of matter? You can tell me as easily what the angels wings are as tell me the ultimate constitution of a single particle of matter. Common oxygen and- hydrogen, and all elemental principles, belong by nature to the deep things of God. The very dust of the earth upon which we tread is in its real principle as unknown to us as the nature of God Himself.
2. But if the common earth is thus the wonder of science, much more is that dust a mystery when, by unknown forces, it is taken up and woven dexterously after a predetermined pattern and organised into a thing of life. Sometimes investigators, pressing hard after the molecules of matter, have thought they had almost won the secret of life; but, just as our science seems about to put its finger upon that fugitive thing, life, it flies from its hand and we are no wiser than before. Life is one of the deep things of God, whose, origin no man can discover, and of whose future what we call death is only our ignorance. Perhaps to see the spring of life would be to see the living God Himself.
3. But if the life which colours the petal of the flower, and finds wings in the bird, and culminates in the form of man, is a mystery, what shall we say of that life when it has become conscious and is a thinking, willing mind? The human soul is one of the deepest of the deep things of God.
4. What then shall we say of all those further problems of life of which these things are, as it were, but the terms or elements? Our thoughts flutter over these deep things of God as the seabirds dip their wings in the oceans waves. They only shake from their feathers the spray of the surface. Yet we cannot help thinking of the deep things of our souls past, of the deeper things of its future. Whence came the evil that gives the good a bitter taste? How did death ever gain dominion over us? How did this hard, poisonous core of sin ever grow in the midst of this fair life? And who thus shall lift the veil for us from the future? We can see signs all around us of a great system of retribution. There is no doubt but that what a man sows that shall he also reap. The present retributive tendencies of things no sane man can deny. And they extend into the future; they work on and on. We can follow them out until they disappear in the unknown depths of futurity.
II. We are ready now to draw from such reflections some useful and pertinent conclusions.
1. We may infer that--
(1) There are some people who know more than their Creator ever intended that they should know. There are some, e.g., who know that the Bible is false, and religion a superstition, because, in this cast-iron world, a miracle seems impossible, prayer folly. Before they can be sure of that, however, they should know vastly more of the structure of this material universe than any mortal eye has as yet ever seen. Possibly this may not be a cast-iron universe; possibly it may be something more than a mere museum-world of biological specimens; and yet, for all we know to the contrary, this material system may be as permeable to Divine influences as this earth, which seems a globe so solid, is supposed to be open as wicker-work to all movements of the ethereal waves. There, said Lacordaire, as he overheard in a Paris restaurant St. Beuve saying, I cannot believe in God, because I believe only in what I understand--there is St. Beuve, who does not believe in God because he does not understand Him; nor does he understand why the same fire melts butter and hardens eggs, and yet he eats an omelet.
(2) There are people who know there can be no such place as hell, because God is good. I could trust better their assurance if only they could prove that there never could be such a place as Sodom, because God is good. Surely it is the part of a wise man not to dogmatise, but so to live as not to pitch his tent toward any Sodom, either in this world or in the world to come.
(3) There are persons so wondrous wise as to know that God cannot exist as a Trinity, because three are not one. We, too, ever since we learned to count our fingers, have known that three are more than one; but there is a puzzle of arithmetic which we have not solved yet, and that is, how I can be at one and the same time the subject and the object of my own thinking--these three in one. When I cannot as yet hardly comprehend my own imperfection, I will, at least, allow God to exist in a perfection which passes my knowledge; and if revelation leads me to worship Him as a unity, complete in Himself, and not as a mere lonely, loveless unit, that needs something else to make it blessed, surely it is; a better wisdom to believe in, though we can but dimly comprehend, the unity of three eternal distinctions in the ineffable society of one blessed God.
2. But my main object is to remind you, by these questionings, of what our errand in this life really is.
(1) It is very evident that the deep things of God are intended for finite minds to search. God has given us great problems for our mental exercise, and we have found out a vast deal. Truth opens new vistas to us at every turn.
(2) But it is just as clear that to gain knowledge is not our chief errand here. This mortal stage is arranged for scenes of probation; it is fitted out for the formation of character. Our object is salvation. And so God follows through all mans history this supreme moral purpose, and to this end everything else in His providence seems to have been subordinated. This appears clearly enough from the reflections which we have just been pursuing; for God gratifies our love for knowledge only in so far as it seems to be for our moral good. How easy it would have been for Him to have granted us revelations of some of these mysteries! Let us remember however, that while the shadows lie over many a field of knowledge, the light does fall directly over the narrow path of duty; and though we may not see far into the shadows of the forest on either side, yet, if we will, we can keep with resolute feet the narrow path of duty, and that is the path which leads up into the open day. Conclusion: Let us remember, then, that the great duties of life are the illuminated texts of Scripture: Repent, Believe, Be converted, Strive, Pray, Have the Spirit of Christ, Set your affections on things above. These commandments of the Lord are plain, enlightening the eyes of whosoever wishes to see. There are many things which, as Jesus said, we shall know hereafter. (Newman Smyth, D. D.)
The deep things of God are
1. Unfathomable in their nature.
2. Comprehended only by the Spirit of God.
3. Partially revealed to us. (J. Lyth, D. D.)
The gospel school
Here the student is--
I. Instructed in the sublimest realities. Deep things of God. Things, not words, not theories, deep things, deep because undiscoverable by human reason, and deep because they come from the fathomless ocean of Divine love. They are the primary elements of the gospel, and the necessary condition of soul restoration, and are--
1. The free gifts of heaven. Freely given to us of God.
2. Freely given to be communicated. Which things also we speak, &c. He who gets these things into his mind and heart is bound to tell them to others.
II. Taught by the greatest teacher. The Spirit of God. This teacher--
1. Has infinite knowledge. The Spirit searcheth all things. The things of God knoweth no man, but the Spirit of God. He knows them in their essence, number, issues, bearings, relations, &c.
2. Is no other than God Himself (verse 11). The implication is that this Spirit is as truly God as mans mind is mind.
III. Must develop his higher nature (verse 14). Man has a threefold nature--body, soul and spirit. The first is the animal, the second is the mental, and the third, the moral or spiritual. This is the conscience with its intuitions and sympathies, and this is the chief part of man, nay, the man himself. Now this part of the man alone can receive the things of the Spirit of God. Set these things before the natural man, his mere body, they are no more to him than Euclid to a brute. Set them before the mere psychical or intellectual man, and they are foolishness unto him. Sheer intellect cannot understand love nor appreciate right. It concerns itself with the truth or falsehood of propositions, and the advantages and disadvantages of conduct, nothing more. Moral love only can interpret and feel the things of moral love, the deep things of God. Hence this spiritual nature must be roused from its dormancy, and become the ascendant nature before the things of the Spiritcan be discerned, and then the man shall judge all spiritual things, whilst he himself will not be judged rightly by any natural man(verse 16). Who thus uninstructed can know the mind of the Lord? (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10–14 10–13. But God hath revealed them unto us by…
10–13. But God hath revealed them unto us by his Spirit. These wonders of the love of God, not seen by eye, nor heard by ear, nor revealed to the senses, were revealed by the Spirit to the apostles (to us), and made known through them to full-grown Christians (“the perfect,” verse 6). The Spirit searcheth, etc. The Holy Spirit, imparted so freely to the apostles to lead them into all truth (John 16:13), is the Spirit of God. Hence this Spirit imparts a knowledge of the deep things of God. The secrets of the divine wisdom are thus made known.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv10, 11, 12, 14 10. “But God hath revealed them unto us through…
10. “But God hath revealed them unto us through the Spirit.” From this verse we see that the wonderful, invisible, inaudible and inconceivable glories of 1Co 2:9 are actually within our reach, not only in the world to come, but at the present time. The apostle now proceeds to a more ample revelation, touching these wonders which are unutterable and indescribable in human language, and can only be revealed to the human spirit by the Holy Spirit. While these Divine beauties, entities, profundities, altitudes, latitudes, longitudes and realities are revealed by the Holy Spirit to the human spirit, they are after all too heavenly to be uttered or communicated by mortal language, so I am now running into something better and easier experienced and felt than told, all language being utterly impoverished in the attempt to reveal these infinitesimal beauties, majesties, wonders, sweetness and glory. “For the Spirit searcheth all things, even the deep things of God.” These “deep things of God” in beauty, sweetness, spiritual fascination and delectation have captured and enraptured the saints of all ages. For them the martyr has gladly hugged the burning stake and sung his death song amid devouring flames. They made the dismal dungeon of Madame Guyon, which she occupied four years, so bright that she said the very stones shone like rubies. They inspired John Knox to pray bloody Mary off the throne of England till she dropped into eternity.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv10–14 But unto us [inspired apostles] God revealed them through…
But unto us [inspired apostles] God revealed them through the Spirit [Here the defective knowledge gained by the world-rulers through their wisdom or philosophy stands in sharp contrast to the heavenly and perfect knowledge which the apostles had by revelation of the Spirit. Paul proceeds to discuss the perfection of this inspired knowledge]: for the Spirit searcheth all things, yea, the deep things [ Rom_11:33 ] of God .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv12–14 kosmos = world-system. 1Co 7:31; 1Co 7:33; Joh 7:7.…
world
kosmos = world-system. 1Co 7:31; 1Co 7:33; Joh 7:7. (See Scofield "Rev 13:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 13 The revelation of the Spirit:
The revelation of the Spirit:
v. 10. But God hath revealed them unto us by His Spirit; for the Spirit searcheth all things, yea, the deep things of God.
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v. 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.
v. 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.
While the attitude of the rulers of this world, both intellectual and secular, is characterized by an utter lack of understanding of the great things of God, He has to us, being those that love Him, revealed them through the Spirit. The Spirit is God’s instrument and agent to bring the proper enlightenment to our hearts. In the case of the apostles the Spirit worked by direct or immediate action when they were engaged in the work of preaching the Gospel, Gal 1:12; 1Pe 1:12; and since their days the revelation comes to us through the preaching based upon the Word of the apostles, Heb 2:3. This work of revealing the way of salvation can be done by the Spirit; it is the special function of the Spirit, because the Spirit investigates all things, even the depths of God. He has access to, he is familiar with, the innermost thoughts and plans of God. And what He has discovered He discloses to us. Those unexplorable, unfathomable, bottomless depths of God’s essence where the gracious will of God for the salvation of mankind lay hidden, the Spirit has made known to us. Note: Since the Spirit has access to the innermost secrets of God, His must be the divine essence, He must be true God. This fact is brought out by the comparison which the apostle introduces: For who among men knows the things of a man, his thoughts and projects, if not the spirit of the man which is in him? No person is able to know the innermost feelings and desires of another unless that person reveals himself to him by word or sign. Even so no one has, by searching, by examining, found out God, had access to His purposes and plans; only the Spirit of God has that knowledge, and therefore can and does reveal Him.
The apostle makes the application of this fact: But we have not received the spirit of the world. That is the spirit whose wisdom God has shown to be foolishness, the spirit which is always ready to crucify the Lord anew, the spirit which is darkened and blinded against the understanding of God. Ours is rather the Spirit which has been bestowed upon us by God, the Spirit of spiritual enlightenment. And the result is that we know, we have a definite, unshakable knowledge of, the gifts which God in His wonderful grace and mercy has bestowed upon us. All these gifts are included in Christ and made possible through the redemption of Christ. These gifts, wonderful as they are, would have been useless to us if the Spirit had not opened the eyes of our understanding to see and accept the unmerited favor of God in Christ through faith. Note that the apostle does not make our possession of these gifts dependent upon our feeling, but upon the knowledge transmitted to us by the Spirit, through the Word.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 14 These are the things
These are the things
Paul speaks of the truths about Jesus and the cross. If 1 Corinthians 2:9 is treated as an incomplete sentence, "these are the things."
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For who knows a person's thoughts except the spirit of the person in him?
Paul uses this question to emphasize that no one knows what a person is thinking except the person himself. AT: "No one knows what a person is thinking except that person's spirit" (See: Rhetorical Question)
spirit of the person
This refers to a person's inner being, his own spiritual nature.
no one knows the deep things of God except the Spirit of God
This can be stated in positive form. AT: "only the Spirit of God knows the deep things of God" (See: Double Negatives)
translationWords
reveal
Holy Spirit
know
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 13, 14 2:10-12 it was to us: Those who believe in…
2:10-12 it was to us: Those who believe in Christ and have thus received his Spirit (see 6:19; 12:13; Gal 3:2; Eph 1:13; Titus 3:5) are contrasted with the rulers of this world (1 Cor 2:8). God’s deep secrets are not understood through secular wisdom or philosophy, but through God’s own Spirit, who alone can reveal God’s thoughts to his people (see 1 Jn 2:20, 27; cp. Matt 11:25-27). God has graciously given his Spirit to his people so they can know the wonderful things God has freely given them (cp. John 16:13-14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.