But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.”
Parallel Translations
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But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.”
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But as it is written: The eye hath not sene and the eare hath not hearde nether have entred into the herte of man the thinges which God hath prepared for them that love him.
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But as it is written, The thinges which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him.
Cross-references (12)
Passages linked to 1 Corinthians 2:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 64:4 For from of old men have not heard, nor perceived by the ear, nor has the eye seen a God besides you, who works for him who waits for him.
- Psalms 31:19 Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you, before the sons of men!
- James 1:12 Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.
- Romans 8:28 We know that all things work together for good for those who love God, for those who are called according to his purpose.
- Isaiah 65:17 “For, behold, I create new heavens and a new earth; and the former things will not be remembered, nor come into mind.
- James 2:5 Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?
- Hebrews 11:16 But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.
- Matthew 25:34 Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world;
- 1 John 4:19 We love him, because he first loved us.
- John 3:16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
- 1 Peter 1:12 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 those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
- Matthew 20:23 He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 9. As it is written, “What eye hath not…
9. As it is written, “What eye hath not seen.” All are agreed that this passage is taken from Isaiah 64:4, and as the meaning is at first view plain and easy, interpreters do not give themselves much trouble in expounding it. On looking, however, more narrowly into it, two very great difficulties present themselves. The first is, that the words that are here quoted by Paul do not correspond with the words of the Prophet. The second is, that it seems as though Paul had perverted the Prophet’s declaration to a purpose quite foreign to his design.
First then as to the words; and as they may be taken in different senses, they are explained variously by interpreters. Some render the passage thus: “From the beginning of the world men have not heard, nor perceived with their ears, and eye hath not seen any god beside Thee, who doth act in such a manner towards him that waiteth for him.” Others understand the discourse as addressed to God, in this manner: “Eye hath not seen, nor hath ear heard, O God, besides thee, the things which thou dost for those that wait for thee.” Literally, however, the Prophet’s meaning is: “From the beginning of the world men have not heard, nor have they perceived with the ears, hath not seen a god, (or O God,) besides thee, will do (or will prepare) for him that waiteth for him.” If we understand אלהים (God) to be in the accusative, the relative who must be supplied. This exposition, too, appears, at first view, to suit better with the Prophet’s context in respect of the verb that follows being used in the third person; but it is farther removed from Paul’s meaning, on which we ought to place more dependence than on any other consideration. For where shall we find a surer or more faithful interpreter than the Spirit of God of this authoritative declaration, which He himself dictated to Isaiah — in the exposition which He has furnished by the mouth of Paul. With the view of obviating, however, the calumnies of the wicked, I observe that the Hebrew idiom admits of our understanding the Prophets true meaning to be this: “O God, neither hath eye seen, nor hath ear heard: but thou alone knowest the things which thou art wont to do to those that wait for thee.” The sudden change of person forms no objection, as we know that it is so common in the writings of the Prophets, that it needs not be any hindrance in our way. If any one, however, prefers the former interpretation, he will have no occasion for charging either us or the Apostle with departing from the simple meaning of the words, for we supply less than they do, as they are under the necessity of adding a mark of comparison to the verb, rendering it thus: “who doth act in such a manner.”
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As to what follows respecting the entering of these things into the heart of man, though the expression is not made use of by the Prophet, it does not differ materially from the clause besides thee For in ascribing this knowledge to God alone, he excludes from it not merely the bodily senses of men, but also the entire faculty of the understanding. While, therefore, the Prophet makes mention only of sight and hearing, he includes at the same time by implication all the faculties of the soul. And without doubt these are the two instruments by which we attain the knowledge of those things that find their way into the understanding. In using the expression them that love him, he has followed the Greek interpreters, who have translated it in this way from having been misled by the resemblance between one letter and another; but as that did not affect the point in hand, he did not choose to depart from the common reading, as we frequently have occasion to observe how closely he follows the received version. Though the words, therefore, are not the same, there is no real difference of meaning.
I come now to the subject-matter. The Prophet in that passage, when mentioning how signally God had on all occasions befriended his people in their emergencies, exclaims, that his acts of kindness to the pious surpass the comprehension of human intellect. “But what has this to do,” some one will say, “with spiritual doctrine, and the promises of eternal life, as to which Paul is here arguing?” There are three ways in which this question may be answered. There were no inconsistency in affirming that the Prophet, having made mention of earthly blessings, was in consequence of this led on to make a general statement, and even to extol that spiritual blessedness which is laid up in heaven for believers. I prefer, however, to understand him simply as referring to those gifts of God’s grace that are daily conferred upon believers. In these it becomes us always to observe their source, and not to confine our views to their present aspect. Now their source is that unmerited goodness of God, by which he has adopted us into the number of his sons. He, therefore, who would estimate these things aright, will not contemplate them in their naked aspect, but will clothe them with God’s fatherly love, as with a robe, and will thus be led forward from temporal favors to eternal life. It might also be maintained that the argument is from the less to the greater; for if man’s intellect is not competent to measure God’s earthly gifts, how much less will it reach the height of heaven? (John 3:12.) I have, however, already intimated which interpretation I prefer.
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 Man cannot so much as think of them, much…
Man cannot so much as think of them, much less conceive them with his senses.
Another objection: But how could it be that those witty men could not perceive this wisdom? Paul answereth: Because we preach those things which pass all man’s understanding.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 But as it is written, Eye hath not…
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
Ver. 9. Eye hath not seen, &c.] It is reported of one Adrianus, that seeing the martyrs suffer such grievous things, he asked the cause; one of them answered, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love him." The naming of which text so wrought upon him that afterward he became a martyr.
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The things which God hath prepared] As he prepared Paradise for Adam, so heaven for all his. Yet he reserves not all for the life to come, but gives a few grapes of Canaan in this wilderness. And so this text is to be understood of gospel joy and those present comforts that the saints have here, that praemium ante praemium; for not only after, but in the doing of God’s will there is great reward, Psa 19:11, such as natural eye hath not seen nor ear heard: the stranger meddleth not with this joy; it is the sparkle of that white stone, it is that new name known to none but those that have it; it is a comfort confined to the communion of saints.
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 The place where this is written is by all…
The place where this is written is by all agreed to be Isa 64:4, where the words are, For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. It is so usual with the penmen of holy writ to quote the sense of texts in the Old Testament, not tying themselves to letters and syllables, that it is mightily vain for any to object against this quotation, as no where written in the Old Testament, but taken out of some apocryphal writings. The sense of what is written, Isa 64:4, is plainly the same with what he speaketh in this place; the greatest difference is, the apostle saith,
them that love him; the prophet, him that waiteth for him (which is the certain product and effect of love). The whole 64th chapter of Isaiah, {Isa 64:1-12} and some chapters following, treat concerning Christ; so doth this text. Christ and his benefits are to be understood here, by
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the things which God hath prepared for them that love him; which are set out as things not obvious to sense, nor to be comprehended by reason. It could never have entered into the heart of men to conceive, that God should give his only begotten Son out of his own bosom, to take upon him our nature, and to die upon the cross; or, that Christ should so far humble himself, and become obedient unto death.
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 These words, Eye hath not seen, &c. do not…
These words, Eye hath not seen, &c. do not immediately respect the happiness of heaven and a future state, though very often they are so applied; but they are primarily spoken of the gospel state, and of the blessings to be enjoyed by them that love God here: from whence a good argument may be drawn to prove the inconceivable happiness of the saints hereafter. Though they have felt and tasted joys unspeakable and full of glory, in the actings of their faith and love upon God at present; yet all that they have seen and heard, all that they have tasted and felt, in the way to heaven, falls infinitely short of the perfection and blessedness of that place and state.
Lord! how will thy immediate presence, when we come into it, be a great surprise to those of us that have now the greatest acquaintance with it!
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Observe farther, The care and kindness of God towards his servants, in revealing to them by his Spirit those great and good things prepared for them, which surpass man’s understanding: though "eye hath not seen, nor ear heard, nor heart conceived, the things which God hath prepared for them that love him, yet God hath revealed them to us by his Spirit."
There is a two-fold revelation of the happiness of a future state: Revelatio fidei, et revelatio visionis, a revelation of faith, and a revelation by vision and sight; the former, believers have by the help of the Holy Spirit in this life, as viatores; the latter they shall ere long enjoy in heaven, as comprehensores, where they shall see as they are seen, and know as they are known.
Observe lastly, That the Holy Spirit, which thus revealeth hidden counsels to man, and searcheth the deep things of God, is omniscient, and really God.
Mark , 1. He searcheth deep things; he is not only acquainted with and privy to the surface and outside of things, but searcheth things to the bottom.
And, 2. He searcheth not only the deep things of man, as of kings and princes, whose hearts are a great deep, but the deep things of God: therefore the Spirit is God; for as the apostle argues, ver 11. No man knoweth the things of a man, save the spirit of man that is in him; even so, the things of God knoweth no man, but the Spirit of God, or he that is with God, in God, yea, God himself, as intimately with him as the soul is in the body. If the spirit that is in man were not man, it could never know the deep things of man, and if the Spirit of God were not God, he could never search and know the deep things of God.
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 But God hath revealed them unto us,.... Should it…
But God hath revealed them unto us,.... Should it be said, that since this wisdom is so hidden and mysterious, the doctrines of the Gospel are so unknown, so much out of the sight and understanding of men, how come any to be acquainted with them? The answer is ready, God has made a revelation of them, not only in his word, which is common to men, nor only to his ministers, but to private Christians and believers,
by his Spirit; which designs not the external revelation made in the Scriptures, though that also is by the Spirit; but the internal revelation and application of the truths of the Gospel to the souls of men, which is sometimes ascribed to the Father of Christ. Mat 16:17 sometimes to Christ himself, Gal 1:12 and sometimes to the Spirit of Christ, Eph 1:17 and who guides into all truth, Joh 16:13, and here to the Father by the Spirit:
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for the Spirit searcheth all things, yea, the deep things of God; which does not suppose any ignorance of these things in the Spirit, antecedent to his searching of them; but his complete and perfect knowledge of them; even as God's searching of the hearts of men expresses his omniscience, and through knowledge of all that is in them: the "all things" the Spirit searches into, and has a perfect knowledge of, do not design in the utmost extent everything which comes within the compass of his infinite understanding; but every thing that is in, or belongs to the Gospel of Christ, even the more mysterious and sublime, as well as the more plain and easy doctrines: for the "deep things of God" intend not the perfections of his nature, which are past finding out unto perfection by men; nor the depths of his wise and righteous providence; but the mysterious doctrines of the Gospel, the fellowship of the mystery which was hid in God, his wise counsels of old concerning man's salvation, the scheme of things drawn in his eternal mind, and revealed in the word.
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 But this ignorance of theirs fulfils what is written…
But this ignorance of theirs fulfils what is written concerning the blessings of the Messiah's kingdom. No natural man hath either seen, heard, or known, the things which God hath prepared, saith the prophet, for them that love him. Isaiah lxiv, 4
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. But, as it is written] The quotation…
Verse 9. But, as it is written] The quotation is taken from Isa 64:4. The sense is continued here from verse seven, and λαλουμεν, we speak, is understood-We do not speak or preach the wisdom of this world; but that mysterious wisdom of God, of which the prophet said: Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him. These words have been applied to the state of glory in a future world; but they certainly belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires. To this the prophet himself refers; and it is evident, from the following verse, that the apostle also refers to the same thing. Such a scheme of salvation, in which God's glory and man's felicity should be equally secured, had never been seen, never heard of, nor could any mind but that of God have conceived the idea of so vast a project; nor could any power but his own have brought it to effect.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 2:9-11. But — This ignorance fulfils what is…
1Co 2:9-11. But — This ignorance fulfils what is written concerning the blessings of the Messiah’s kingdom; eye hath not seen, &c. — No merely natural or unenlightened man hath either seen, heard, or known; the things which God hath prepared, saith the prophet, for them that love him — “These words do not immediately respect the blessings of another world, but are spoken by the prophet of the gospel state, and the blessings then to be enjoyed by them that should love God, Rom 8:28. For all the prophets, say the Jews, prophesied only of the days of the Messiah.” — Whitby. Indeed, as he adds, both the context and the opposition of these words to the revelation of these things by the Spirit, show the primary intent of the apostle to be, that no human wisdom, by any thing that may be seen, heard of, or conceived by us, can acquaint us with the things taught by the Holy Spirit, without a supernatural illumination. But God hath revealed — Yea, and freely given, 1Co 2:12, them to us by his Spirit — Who intimately and fully knows them; for the Spirit searcheth — Knows and enables us to search and find out; all things — Which it concerns us, and would be for our profit, to be acquainted with; even the deep things of God — Be they ever so hidden and mysterious; the depths both of his nature and attributes, and of his kingdom of providence and grace. Or, these deep things of God “are the various parts of that grand plan which the wisdom of God hath formed for the salvation of mankind, their relation to and dependance on each other, and operation and effect upon the system of the universe, the dignity of the person by whom that plan had 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.” — Macknight. For what man knoweth the things of a man — What individual of the human race could know the things belonging to human nature; save the spirit of man which is in him — Unless he were possessed of a human spirit? Surely the spirit of a creature inferior to man, can neither discern nor comprehend the things peculiar to the human nature. Even so the things of God — Things that belong to the divine nature; knoweth no man — No mere man; no man devoid of divine teaching; the teaching of the Spirit of God. In other words, as soon might brute creatures, by the help of the faculties peculiar to them, understand human things, as a man, only possessed of human faculties, could, merely by the aid of them, understand divine things; and indeed much sooner; for God is infinitely more elevated above man, than man is above the brutes.
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 But as it is written - This passage is…
But as it is written - This passage is quoted from Isa 64:4. It is not quoted literally; but the sense only is given. The words are found in the apocryphal books of Elijah; and Origen and Jerome supposed that Paul quoted from those books. But it is evident that Paul had in his eye the passage in Isaiah; and intended to apply it to his present purpose. These words are often applied by commentators and others to the future life, and are supposed by them to be descriptive of the state of the blessed there. But against the supposition that they refer directly to the future state, there are insuperable objections:
(1) The first is, that the passage in Isaiah has no such reference. In that place it is designed clearly to describe the blessedness of those who were admitted to the divine favor; who had communion with God; and to whom God manifested himself as their friend. That blessedness is said to be superior to all that people elsewhere enjoy; to be such as could be found no where else but in God. See Isa 64:1, Isa 64:4-5, Isa 64:8. It is used there, as Paul uses it, to denote the happiness which results from the communication of the divine favor to the soul.
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(2) The object of the apostle is not to describe the future state of the redeemed. It is to prove that those who are Christians have true wisdom 1Co 2:6-7; or that they have views of truth, and of the excellence of the plan of salvation which the world has not, and which those who crucified the Lord Jesus did not possess. The thing which he is describing here, is not merely the happiness of Christians, but their views of the wisdom of the plan of salvation. They have views of that which the eyes of other people have not seen; a view of wisdom, and fitness, and beauty which can be found in no other plan. It is true that this view is attended with a high degree of comfort; but the comfort is not the immediate thing in the eye of the apostle.
(3) The declaration in 1Co 2:10, is conclusive proof that Paul does not refer to the happiness of heaven. He there says that God has revealed these things to Christians by his Spirit. But if already revealed, assuredly it does not refer to that which is yet to come. But although this does not refer directly to heaven, there may be an application of the passage to a future state in an indirect manner, which is not improper. If there are such manifestations of wisdom in the plan here; if Christians see so much of its beauty here on earth; and if their views so far surpass all that the world sees and enjoys, how much greater and purer will be the manifestations of wisdom and goodness in the world of glory.
Eye hath not seen - This is the same as saying, that no one had ever fully perceived and understood the value and beauty of those things which God has prepared for his people. All the world had been strangers to this until God made a revelation to his people by his Spirit. The blessedness which the apostle referred to had been unknown alike to the Jews and the Gentiles.
Nor ear heard - We learn the existence and quality of objects by the external senses; and those senses are used to denote any acquisition of knowledge. To say that the eye had not seen, nor the ear heard, was, therefore, the same as saying that it was not known at all. All people had been ignorant of it.
Neither have entered into the heart of man - No man has conceived it; or understood it. It is new; and is above all that man has seen, and felt, and known.
The things which God hath prepared - The things which God “has held in reserve” (Bloomfield); that is, what God has appointed in the gospel for his people. The thing to which the apostle here refers particularly, is the wisdom which was revealed in the gospel; but he also intends, doubtless, to include all the provisions of mercy and happiness which the gospel makes known to the people of God. Those things relate to the pardon of sin; to the atonement, and to justification by faith; to the peace and joy which religion imparts; to the complete and final redemption from sin and death which the gospel is suited to produce, and which it will ultimately effect. In all these respects, the blessings which the gospel confers, surpass the full comprehension of people; and are infinitely beyond all that man could know or experience without the religion of Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shalt bestow in heaven!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But--(it has happened) as it is written.
But--(it has happened) as it is written.
Eye hath not seen, &c.--ALFORD translates, "The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit." Thus, however, the "but" of Co1 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from Co1 2:8), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (Co1 2:6, from Isa 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (Co1 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
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entered--literally, "come up into the heart." A Hebraism (compare, Jer 3:16, Margin). In Isa 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (Jo1 4:19); compare Co1 2:12, "the things that are freely given to us of God"
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 9. Written—Isa_64:4 paraphrased by Paul, and adapted to his…
9. Written—Isa_64:4 paraphrased by Paul, and adapted to his purpose. The words, of course, describe not the future happiness of the redeemed in heaven, but their present.
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 9. But as it is written, Eye hath not…
9. But as it is written, Eye hath not seen] There has been much discussion whence these words are derived, but they are quite sufficiently near to the passage in Isa_64:4 to be regarded as a quotation from thence. It is unreasonable to require greater literal accuracy in the citation of words from the O. T. than is customary in a modern preacher, who is frequently content with giving the general drift of the passage he quotes. Such a practice was even more likely to exist in days when the cumbrous nature of books prevented them from being so readily at hand as at present We can hardly suppose, with some modern divines, that the passage is a quotation from the liturgy of the Apostolic Church, for Origen, Chrysostom, and Jerome, are alike ignorant of the fact.
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 (9) As it is written.—Where do the words which…
(9) As it is written.—Where do the words which follow occur? They are not to be found as here given anywhere in the Old Testament. It has therefore been suggested (Origen) that they are from some apocryphal book, or some book which has been lost, as is supposed many have been. Chrysostom also suggests that it may be a reference, not to a writing, but to historical facts, as in Mat_2:23. None of these explanations would justify the use of that phrase, “it is written,” with which these words are introduced, and which in the apostolic writings is confined to quotations from the Old Testament scriptures. It is not used where the words are taken from other sources (see, e.g., Jud_1:9; Jud_1:14). Although the words given here are not to be found in the same sequence in any passage in the Old Testament, still there are phrases scattered through the writings of Isaiah (see Isa_64:4; Isa_65:17; see also Isa 62:15 in the LXX.), which would easily be joined together in memory and resemble even verbally the passage as written here by the Apostle. This is not the only place in which St. Paul would seem to thus refer to the Old Testament scriptures (see 1Co_1:19-20) when he is not basing any argument upon a particular sentence in the Scriptures, but merely availing himself of some thoughts or words in the Old Testament as an illustration of some truth which he is enforcing.
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 But as it is written. The whole sentence in…
But as it is written. The whole sentence in the Greek is unfinished. The thought seems to be, "But God has revealed to us things which eye hath not seen, etc., though the princes of this world were ignorant of them." Scriptural quotations are often thus introduced, apart from the general grammar of the sentence, as in the Greek of 1Co_1:31. Eye hath not seen, etc. The Revised Version is here more literal and accurate. The quotation as it stands is not found in the Old Testament. It most resembles Isa_64:4, but also vaguely resembles Isa_53:1-5 Isa_65:17. It may be another instance of a loose generalreminiscence. (comp 1Co_14:21; Rom_9:33) "Non verbum e verbo expressit," says St. Jerome, "sed parafrastikwv eundem sensum aliis sermonibus indicavit." St. Chrysostom regards the words as part of a lost prophecy. Origen, Zacharias of Chrysopolis, and others say that the words occurred in an apocryphal book, the "Apocalypse of Elias," but if so the apocryphal writer must have had the passage of Isaiah in his mind. Some regard the words as a fragment of some ancient liturgy. Origen thought that they came from the "Revelation of Elijah." They were also to be found in the "Ascension of Isaiah". (Jeremiah on Isa_64:4) and they occur in the Talmud (Sanhedr. 99 a). In a curious fragment of Hegesippus (circ. A.D. 150) preserved in Photius (Cod. 232.), that old writer indignantly repudiates this passage, saying that it is futile and "utterly belies (katayeudesqai) the Holy Scriptures and the Lord, who says, "Blessed are your eyes which see, and your ears which hear. Photius cannot understand why (oti kai paqwn) Hegesippus should speak thus. Routh ("Rel. Sacr.," 253) hardly knows how to excuse him; but perhaps if we had the context of the fragment we should see that he is attacking, not the words themselves, but some perversion of them by heretics, like the Docetae. The phrase, "As it is written," decisively marks an intention to refer to Scripture. Neither have entered into the heart of man; literally, things which have not set foot upon the heart. The general thought is that God"s revelations (for the immediate reference is to these, and not to future bliss) pass all understanding. The quotation of these words as referring to heaven is one of the numberless instances of texts inaccurately applied.
Vers. 9, 10.
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The revelation of things unseen and unheard.
It may perhaps have been complained, though unreasonably enough, that Paul"s compositions were lacking in logic, and his language in eloquence. There was in the substance of his teaching enough to compensate any deficiencies of such kinds. No sage communicated such wisdom, no poet such wonders, as he. Deep things, drawn by the Spirit from the ocean of God"s unfathomable nature, were brought up, and were by him presented to the Church of Christ to all who possess the spiritual capacity to recognize their meaning and to appreciate their worth.
I CONSIDER WHAT THESE REVELATIONS WERE. In the original prophecy the reference was to marvellous and Divine deliverances wrought for Israel; the apostle "accommodates" the prophet"s language to his own purpose, to express the display of Divine wisdom and power evinced in the gospel, in which Christ is made unto his people wisdom and righteousness, sanctification and redemption. The privileges of the Christian calling enjoyed in the present are an earnest of the higher joys of the eternal future. The gospel manifests the favour and fellowship of God, assures of sonship and of heirship. It reveals Divine truth, and it imparts Divine grace.
II OBSERVE HOW INACCESSIBLE THESE BLESSINGS WERE TO THE ORDINARY POWERS OF MEN. The eye can range over the surface of this beautiful earth, and can explore the glories of the majestic firmament. The ear has receptivity for the manifold sounds of nature and for the intricacies and the charms of music. The heart speaks often and profoundly: "A man"s mind is sometimes wont to tell him more than seven watchmen that sit in a tower." But the revelations here alluded to are not like the features of nature, which are recognizable by sense, or like the inspirations of practical sagacity. The eye can see the works of God, but not the Artificer; the ear can hear the voice of God, but knows not the Speaker; the heart can echo the appeals of God, but these appeals must reach it from above.
III REMARK THAT THESE REVELATIONS ARE MADE BY THE SPIRIT OF GOD HIMSELF, We possess a spiritual nature susceptible of Divine impression and appeal, and with this nature, created after his own likeness, the Father of spirits is in direct communication. Not that truth is miraculously conveyed; the Spirit takes the revealed facts and applies them to the mind, quickening and illumining the powers so that they receive and rejoice in the truth of God.
IV PONDER THE CONDITION OF RECEIVING THIS KNOWLEDGE. The revelations are for those who love God. Not the great, or the wise, or the outwardly righteous are the recipients of Heaven"s best blessing; but those who possess this moral and spiritual qualification. They who "wait for God," as Isaiah puts it; they who "love God," as it is phrased by Paul, are the enlightened and the enriched. The spirit that is filled with gratitude and with love is thereby prepared to understand and appreciate the mysteries of Divine grace. The true love, which puts on the form of obedience, is the path to spiritual perfection. Love grows, and with it knowledge; and heaven is attractive because it is at once the abode of perfect love and the sphere of perfect knowledge. T.
Vers. 9, 10, 14.
The revelation of the things of God.
It may be that we have here a free quotation of Isa_64:4. But whether a quotation or not, it expresses a principle true in every age. The great "things of God" have ever been beyond the reach of the unaided powers of man. What are these "things which God hath prepared for them that love him"? To apply this expression, as is sometimes done, merely to the glories and joys of the heaven of the future, is to narrow its meaning.
Those heavenly things, indeed, are purely matters of faith, above sense, above reason, above experience, above the loftiest flights of imagination. The most suggestive teachings of Scripture, even the grand apocalyptic visions, do not enable us in the remotest degree to conceive of them.
In vain our fancy strives to paint The moment after death.
But the "deep things of God" here spoken of, "the things freely given to us of God" (ver. 12), are matters of present realization, facts of consciousness, and not merely anticipations of faith. They are those great moral and spiritual truths of which the Name of Christ is the symbol, and those privileges and joys which are the distinguishing marks of Christian life. Consider what is here asserted about them:
(1) Negatively treat the eye and the ear and the hearst have not apprehended them;
(2) positively that they are revealed to us by the Spirit of God.
I THE NATURAL POWERS OF MAN CANNOT APPREHEND THESE THINGS. We may take the eye and the ear and the heart as equivalent to the whole sum of our natural faculties. They are those of the "natural man" as contrasted with the "spiritual" (Ver. 14). Every faculty of our nature has its own proper sphere, the "things" that belong to it and with which it is conversant. Sense perceives material things, and, according to the delicacy of its organization, it appreciates the truth of these beauty of form and colour, variety and harmony of sound, etc. Intellect moves in a region of abstract thought, entertains ideas, judges their relations, etc. Conscience deals with moral questions, determines the dictates of duty, the distinctions of right and wrong. The heart is the seat and tribunal of the affections, love and hate, desire and aversion, hope and fear. Each faculty has its particular part to play in the economy of our life. But when we come to the higher region of the "things of God," we find that which lies beyond the range of these mere natural powers. These Greeks of Corinth and Athens with whom Paul had to do were many of them men of fine native capacity and high culture, men of subtle thought and delicate sensibility. There were "princes" among them, men who had risen above their fellows in the particular departments of human interest for which nature qualified them. The ruler, the senator, the economist, could discern the exigencies of state, and judge matters of law and policy. The philosopher could weigh the evidences of science and thread the mazes of speculative thought. The poet knew what the "fine frenzy" of imagination meant, and could portray in glowing speech the changeful phases of human passion and life. The sculptor and painter had souls alive to the beauty of form and colour, and conversant with the canons of aesthetic taste. And no doubt there were among them men of tender feeling and noble character benevolent citizens; honourable merchants; faithful, loving fathers, husbands, brothers, friends. And yet how utterly in the dark were they as to the real nature and character of the Deity, and the way of access to him; as to how their being might be redeemed from the power of evil; and how they might solve the mystery and soothe the sadness of death and of the tomb! There had been among them many
A grey spirit yearning with desire To follow knowledge like a sinking star, Beyond the utmost bounds of human thought.
But they could not gain the most distant glimpse of this higher knowledge. It was as a star that had not risen upon them and of the beauty of whose light they could not dream. Indeed, the shadow of their ignorance had settled down so deeply upon them that they had lost the hope of ever seeing the light. They could not recognize it when it came. Paul"s preaching was "foolishness" to them. He was but one of the tribe of "babblers," a "setter forth of strange gods." His voice was like that of "one that crieth in the wilderness." It awakened for the most part no responsive echo, but died away upon the empty air. The powers of the natural man are as ineffectual for any saving purpose now as ever they were; as incapable of receiving the deep things of God as they were of discovering them. To be assured of this, we have only to remember to how large an extent the intellect of the age goes darkly and wildly astray from Christ; how men of scientific genius, dealing with the phenomena and laws of the universe, fail often to find in them anything Divine; and how many there are whose very natural virtues condemn them because they refuse to exercise on the heavenward side of their being affections that give so much charm to their lower earthly life. All this tells us that men must be inspired by a Power higher than any that is latent in their own nature before they can rise to the apprehension of Divine things and to the beauty and dignity of the life of God.
II THESE THINGS ARE REVEALED TO US BY THE SPIRIT OF GOD. The Spirit is plainly spoken of here as a personal Being, entering into personal contact and converse with the human soul, imparting to it a faculty of spiritual apprehension which it would not otherwise possess, Note:
1. The Spirit who inspired the apostles to deliver their gospel message prepared men, rightly to receive and interpret it. It was the same power in Joh_15:26, 27 16:13; vers. 4-8; (1Jn_2:20-27)
2. This interpretive faculty is far less a matter of mental perpetration than of spiritual sympathy. This is seen in rite contrast instituted between the "spirit of the world" and the "spirit that is of God." The spirit of the world is ever a captious, sophistical spirit, distrustful, carnal, vain, self willed. The spirit that is of God is simple, lowly, loving, trustful, submissive, childlike. Coming from God, it is in true affinity with the mind of God, and with that Word which is the reflex of the thought and of the heart of God. When, in answer to the wondering question of the Jews, "How knoweth this man letters," etc.? (Joh_7:15) Jesus answered, "My teaching is not mine," etc., he placed himself on a level which they also might occupy. Let them emulate his loving loyalty to the will of the Father, and they also shall "know." We must have something of the spirit of the well beloved Son in us if we would rightly apprehend "the things that are freely given to us of God. W.
Vers. 9, 10.
The true wisdom.
Often in the Epistles there is a single word on which the whole discussion turns. In the letter to the Romans, it is "righteousness;" to the Colossians, it is "fulness;" to the Hebrews, it is "perfection." In the letter to the Corinthians, it is "wisdom." Those Greeks sought after wisdom. It was nothing to them that the gospel might relieve a troubled conscience or reform an unworthy life, if it did not correspond with their ideas of philosophy. But St. Paul had an answer to give them for which they were not at all prepared. He calmly affirmed that they were incompetent judges of a heavenly wisdom, and that in his gospel to the people there was a philosophy beyond their power of apprehension manifold wisdom of God." Greek philosophy at its best sought to ascertain how man may, by knowledge and the pursuit of virtue, reach up towards the highest good. But the gospel taught that the highest Good had come down to dwell among men; and that, by union in faith to that highest Good, man becomes more than a philosopher a saint.
I THE INAPTITUDE OF MAN TO RECEIVE THE DIVINE WISDOM OF THE GOSPEL. This is expressed by a quotation from the Old Testament: (Isa_64:4) "Eye hath not seen it." The reference is not, as in a well known poem, to "the better land," but to the wisdom of God. When Jesus, the incarnate Wisdom, was on earth, many eyes saw him that could not discern the glory of God in him. And many an eye today sees the position of Christianity in the world, the width of its influence, and the dignity of its institutions, yet does not "see Jesus," and the things which God has prepared in Jesus for those that love him. "Ear hath not heard it." That organ which receives so impartially all communications fails to drink in the wisdom of the gospel. It is closed by earthliness of mind, till the power of God"s Spirit unstops it, so to hear that the soul may live. "Neither have entered into the heart," etc. (ver. 9). The heart is hardened, as well as the eye closed and the ear stopped. The spirit of a man of itself knows only "the things of a man," conceives of wisdom and goodness after the manner and measure of man, and so fails to conceive the ways and thoughts of God, and the things which are freely given by him. So the apostle denied that a man untaught by the Spirit, even though he were a Greek, could rightly estimate the gospel. He could remind the disputers and rhetoricians of Greece that their philosophy might sound as jargon to the unlettered, who could not bring to it a sufficient intellectual appreciation. In like manner, the gospel which he preached might seem to them a jargon or a piece of "foolishness," merely because they were out of moral sympathy with it, and had not sufficient spiritual enlightenment to discern and value it. It was the same lesson which our Lord impressed on Nicodemus, "Except a man be born again, he cannot see the kingdom of God." He can see Churches, preachers, forms of service, but not the kingdom which is "righteousness, peace, and joy in the Holy Ghost," till he is born again.
II THE REVELATION OF THE HEAVENLY WISDOM BY THE HOLY SPIRIT.
1. It was made known to holy apostles and prophets in the Spirit. By them it was communicated to the Churches. But all who heard them required the unction of the Spirit, that they might receive and know the truth. No one can say that this is unreasonable. Every kind of knowledge requires for its reception a healthy state of the human understanding; and, when it relates to morals, a healthy condition of the imagination, conscience, and affections, because of the effect which these have on the understanding. In like manner, spiritual things can be interpreted only to spiritual men. The all searching Spirit of God must act on the spirits of men to whom the gospel is proclaimed, and so enlighten and empower them to receive "the deep things of God." Thus boasting is excluded at every point. Boasting of our righteousness is excluded by the work of the Son of God, all sufficient for us; and boasting of our wisdom by the work of the Spirit of God, all sufficient in us. By the Spirit all things are made new. Eye and ear and heart are new. The eye can see, the ear hear, the heart conceive, "the things which are freely given to us of God." What a dignity is this! What a joy! "We have received, not the spirit of the world, but the Spirit which is of God." We are taught of God, so as to enter with a new power of discernment into the secret of his covenant and the glory of his gospel. F.
The surprising freshness of the new dispensation.
The precise words, as quoted by the apostle, are not found in the Old Testament. They are probably Isa_64:4, given from memory andmodified by the thought of phrases found in other parts of Isaiah. Only an unreasonable sentiment concerning verbal inspiration would make difficulty about the inexactness of quotations given from memory. The sense of a passage may be precisely indicated when the words are set in a different order and form. This text has often been used as the basis of elaborate descriptions of heaven, but such treatment is only possible when ver. 9 is separated from ver. 10. The apostle is plainly dealing with some glory which has been revealed and is now realized, lie conceived of the Divine dealings with men as having been arranged in "ages," or "dispensations." We may thus distinguish the Adamic, Patriarchal, Mosaic, Davidic, Exilic, and post-Exilic. In the passage before us St. Paul shows, not merely that the Christian is another and a succeeding dispensation, but also that, in important respects, it differs from others, and is superior to others. Previous dispensations have given only faint suggestions of the surpassing glory of this one, just as Solomon"s magnificent temple did but hint the exceeding glory of that later and spiritual temple, Christ"s Church. We may dwell on some of those points in which the Christian revelation seems so new, so surprisingly fresh, so utterly beyond what human imagination could have conceived or human experience suggested.
I RELIGION IS NOT A CEREMONIAL, BUT A LIFE. To a Jew this was so fresh a conception as to be even bewildering. A less thoughtful Jew would be in peril of cherishing the sentiment that religion was only a ceremonial, a round of ordinances, festivals, and sacrifices. And this view of religion had become the general and prevailing notion in the time of our Lord. A more thoughtful and pious Jew would connect personal godliness with outward ceremonial, and strive to culture an inner life of trust, obedience, and communion with the outward observance of rites and ceremonies. But the new thing revealed in Christianity is, that religion is, essentially and only, the soul"s life, and that all ceremonial is mere expression and agency in the work of culture. The relations are manifestly reversed. Formerly there must be ceremonial, and there ought to be life. now there must be life, and there may be ceremonial. On fully maintaining these later relations, the health and vigour of Christianity must ever depend.
II SALVATION BY A SUFFERING AND DYING SAVIOUR. This is indeed a fresh and surprising thing. Triumph is to lie in defeat. Glory is to blossom out of shame. A sublime mission is to be accomplished by a seeming failure. Life for men is to come forth out of death for Christ. It is the introduction of a new force, a moral force. Christ lifted up is to draw men. The story of the crucified One is to melt men into penitence, win their faith, and ensure such a love as shall make even self sacrifice for Christ possible. Men knew before of love that would work for those it loved, and love that would fight for those it loved, and love that would bear for those it loved; but it was new that love should die such a death, not for the loved only, but for the ungodly and enemies by wicked works. "While we were yet sinners, Christ died for us.
III SANCTIFICATION BY THE PRESENT POWER OF HIM WHO DIED. This is altogether new. Christ, as the exalted One, by his Spirit, is now carrying out his redeeming purpose in all hearts and lives that are open to him by faith. We do not struggle for righteousness by unaided personal efforts. Unseen, indeed, still the Living Christ is ever with us. Untraced, indeed, the mighty Spirit of Christ is ever working within us, sanctifying us wholly. And so, in face of all difficulties, perplexities, frailties, or hindrances to spiritual progress, we may calmly say, "If God be for us, who can be against us? "Greater is he who is with us than all who can be against us.
IV MAN THE DWELLING PLACE OF GOD THROUGH THE SPIRIT. This is also new; for hitherto the common sentiment had been that God dwelt in places, on the mountain"s crown, at the altar, in shining pillar clouds, in tabernacle or in temple. Our Lord Jesus Christ, as the God man, shows us that God can dwell in man and make man"s body his temple. He can even dwell in us; and an apostle may plead with his people, saying, "Know ye not that your body is the temple of the Holy Ghost, which is in you?" Surely such an honour for us is beyond all that "eye has seen, ear heard, or heart conceived.
Illustrate that aged Simeon loved God and knew something of him, but he never could have dreamed what God had in store for him even to hold the world"s Babe Saviour in his own trembling arms. What could Abraham, who saw Christ"s day; or Moses, who spoke of the great prophet to come; or David, who sang of his Lord making his foes his footstool, have really known of the Christian glories, the spiritual mysteries of the revelation in Christ? These spiritual things broke more and more clearly on the minds of Peter and John and Paul, until, in utter ravishment and wonder, they exclaimed, "Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! R T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. As it is written (Isa. 54:4). There was…
9. As it is written (Isa. 54:4). There was no human conception, as shown by the prophet, of the glory to be revealed in the mystery of the gospel. And indeed that glory is still beyond the power of mere human conception.
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 9. “But as has been written: Those things which…
9. “But as has been written: Those things which eye hath not seen, ear hath not heard, and it hath not entered into the heart of man,” i. e., “those things which God hath prepared for those who love him.” What are “those things”? Why, they are the deep things of God, the unutterable truths of the Almighty, the sweet, rich and unearthly things of the heavenly kingdom, the transcendent glories of the “coming age,” the supernal and unutterable realities of spiritual life, immortality and ineffable glory. A popular mistake has generally prevailed in reference to the allusions of this verse, i. e., that we have to die to receive these revelations. This delusion is swept away by the next verse.
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 but as it is written, Things which eye saw…
but as it is written, Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him . [This passage is taken from Isa 64:4; but it is an exposition, and not a verbatim quotation. The words form an unfinished sentence, and, as is not infrequent with Paul's quotations, do not fit nicely into the general structure of his discourse. To understand them we should supply the words "we speak" from verse 7; i. e., we fulfill the prophecy by telling those things which God prepared for those that love him (the mystery of the gospel), but which no uninspired man ever in any way surmised or anticipated. The prophecy includes the unseen glories of heaven.]
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:9 This quotation (cp. Isa 64:4) supports Paul’s point…
2:9 This quotation (cp. Isa 64:4) supports Paul’s point (1 Cor 2:8): Those with no spiritual sensitivity do not understand God’s work of redemption.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.