The Christian Life Is Too Hard

“For My Yoke is easy and My burden is light”  Matthew 11:30

Her ways are pleasant ways, and all her paths are peace. Proverbs 13:17

Good understanding wins favour, but the way of the unfaithful is hard. Proverbs 13:15

“I’m afraid of ridicule”

Fear of man will prove to be a snare, but who ever trusts in The Lord is kept safe.  Proverbs 29:25

“If anyone is ashamed of Me and My Words in this adulterous and sinful generation, The Son of Man will be ashamed of him when He comes in His Father’s glory with the holy angels.” Mark 8:38

“I will lose my friends and companions.”

He who walks with the wise grows wise, but a companion of fools suffers harm.  Proverbs 13:20

The destruction of sinners is unavoidable, for God’s wrath pursues them, and whom God pursues is sure to be overtaken. The happiness of the saints is indefeatable, for God has promised that they shall be abundantly recompensed for all the good they have done and the ill they have suffered.

He can also put his thoughts into your mind.

Today's Reading: Deuteronomy 30; Mark 15:1-25

The Spiritual Battleground is in the Mind!

Today's Thoughts: Crush, Kill and Destroy

Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 1 Peter 5:8

Satan is alive and well. His mission has been the same since the Garden of Eden: to crush, kill and destroy (just like the android on Lost in Space). He is good at twisting concepts and manipulating ideas into truths that are not real. Satan’s battlefield is in your mind and starts within your circumstances. He frustrates your plans, trying to crush that peace within your heart. When your attitudes don’t match, you have just become a hypocrite and Satan loves to make hypocrites out of Christians. Once you are aware of this scheme (which for some of us is a lifetime), you learn to pray and resist him by drawing near to God. You do this by learning how to discipline your behavior and choosing not to allow the fruits of the Spirit to be crushed. Praying, submitting to God and meditating on scripture are the next steps. But then Satan’s next plan of attack hits your mind. Now, Satan cannot read your mind but he can discern what you are thinking by your words and behaviors. He can also put his thoughts into your mind. I have found that many times I don’t need the devil to put bad thoughts into my mind because I can do that all by myself. I am capable of taking my own self out of the ministry or walking away from the Lord, with very little effort or attack from him.

So “be on guard” for Satan is seeking someone, like you, to devour. If you look weak, think weak, act weak, and your words express a weakness in your faith, then you will surely become his next target. Peter warns us to be sober and vigilant. Both words have similar Greek meanings: to watch and keep awake. Obviously this is more difficult for us because we don’t see into the spiritual realm to understand what’s going on. If we disregard the work of the enemy, we allow him to have the advantage over us.

After we pray, the Lord opens our eyes and gives us discernment to know what’s really going on. Too many Christians are apathetic and complacent. The enemy doesn’t have to bother with an apathetic and complacent Christian. That is just where he wants us to be, but God has so much more for us. 

The Lord has won the battle; we just have to “put the armour of God on “ and “pray, “ “Lead us not into temptation.” But when we are tempted, remember 1 John 4:4, “Greater is He who is in us than he who is in the world.” The Lord wants to give us an abundant life on this earth so why not start living it today! 

Are you free from sin through repentance in Jesus Christ and the cares of the world?

Daily Disciples Ministries, Inc. 

Resurrection Victory for Effective Christian Living

But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. (1Co 15:57-58)

The resurrection of Jesus Christ brings spiritual victory over sin and death to all who believe in Him. "But thanks be to God, who gives us the victory through our Lord Jesus Christ." As we allow the Lord to be our guide through each day, He "leads us in triumph in Christ" (2Co 2:14). When this process is unfolding, an effective Christian life is developing, by the grace of God at work in us.

"Therefore, my beloved brethren, be steadfast." It is the will of God that our lives be marked by steadfastness (constancy and stability). Paul rejoiced concerning fellow believers who manifested such attributes: "rejoicing to see your good order and the steadfastness of your faith in Christ" (Col 2:5). He later added that they were to be "rooted and built up in Him and established in the faith" (Col 2:7).

"Therefore, my beloved brethren, be . . . immovable." Our heavenly Father also wants us to be "immovable" (firmly persistent, unable to be swayed). Paul was a good example of this. Although he faced many threatening difficulties, he professed "But none of these things move me" (Act 20:24). When Paul wrote to the saints at Ephesus, he warned of another threat to spiritual persistency: "that we should no longer be children, tossed to and fro and carried about with every wind of doctrine" (Eph 4:14).

"Therefore, my beloved brethren, be . . . always abounding in the work of the Lord." Our Lord wants us to be abundantly laboring with Him. This is one of the purposes of Jesus' redemptive work for us: "Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works" (Tit 2:14). Yes, living by grace will produce abounding good works. The glorious fact is that such labors are actually the Lord at work in and through us: "always abounding in the work of the Lord." As the Lord sustains His work with us, we can grow in a certainty that this kind of laboring will be effective: "knowing that your labor is not in vain in the Lord."

Note the key word that indicates the basis for all of these desirable traits: "Therefore." This refers back to the resurrection victory provided by the Lord Jesus. In light of this victorious work of Christ on our behalf, anyone trusting in this reality will find these spiritual virtues developing in their lives, by the grace of God at work.

Dear Lord, I long to walk in spiritual stability. I yearn for a life that cannot be swayed. I want to abundantly labor with You. Therefore, Lord, I place my confidence in the reality of Your resurrection victory. Work in me by Your grace, I pray, Amen.

Jesus Came to Destroy The Works of the devil

The people who will experience the fullest meaning of Christmas on Tuesday are the people who know and feel that there is something in them that needs to be destroyed. It is true, as John said (John 3:17), that “God sent the Son into the world not to condemn the world, but that the world through him might be saved.” But he saves by destroying. Like a doctor who amputates a foot full of gangrene or cuts out a cancerous lung.

Jesus said, “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous but sinners” (Mark 2:17). The only people who understand Christmas and embrace Christmas for what it is are people who feel sick, and who desperately want their sickness destroyed. Unless you welcome Jesus as a destroyer in your life, you can’t have him as a Savior.

The point of this morning’s message is taken from 1 John 3:8, 

“The reason the Son of God appeared was to destroy the works of the devil.” Christmas is the celebration of the appearing on earth of God’s eternal Son. And the reason he appeared is to destroy the works of the devil. So the reason there is a Christmas is because God aims to destroy something. Or if you like the imagery of contemporary space odysseys, picture Christmas as God’s infiltration of rebel planet earth on a search and destroy mission. Or if you come from the Dr. Kildare and Ben Casey era, picture Christmas as the arrival of a single brilliant doctor in an isolated Appalachian village ravaged by a deadly virus. Or, if you antedate all that, picture Christmas as the arrival of John Joseph Pershing as full commander of the U.S. 1st Army on the Western Front of the Argonne Forest in the fall of 1918.

The reason the Son of God appeared was to destroy the works of the devil. The spaceship has landed, the doctor has arrived, the general has taken command—mission: search and destroy the works of the devil.

There are three questions I want to try to answer in relation to this Christmas mission.

1 John 3:8 says he came to destroy “the works of the devil.” What are the works of the devil? Let’s work out in concentric circles from the term “works of the devil” in 1 John 3:8. The closest concentric circle is the sentence before in verse 8a and the sentence after in 1 John 3:9. Verse 8a: 

“He who commits sin is of the devil; for the devil has sinned from the beginning.” Then comes our text that the Son of God came to destroy the works of the devil. 1 John 3:9: “No one born of God commits sin; for God’s nature abides in him and he cannot sin because he is born of God.”

The “Works of the Devil” Are Sins

First, John says the devil sins and those who sin are his. Then he says Christ came to destroy Satan’s works. And then, he says, so no one born of God commits sin. Wouldn’t you agree then that the “works of the devil” which the Son of God came to destroy are sins? Surely we should put the word “therefore” at the beginning of 1 John 3:9. “The Son of God appeared to destroy the works of the devil. Therefore no one born of God commits sin.” When people commit sin, it is a work of the devil. The work of the devil is to tempt people to sin. When they sin, his work is accomplished. So what the Son of God came to destroy is not just the guilt of sin (which might enable us to stay like we are and go right on sinning into heaven) but actually sinning. The Son of God came to destroy sinning. The enemy on the rebel planet is sin. The deadly virus in the Appalachian village is sin. The force to be conquered on the Western Front is sin. Christmas is God’s invasion of enemy territory to rescue a people from the devil and destroy the sin in their lives.

Now let’s take in another concentric circle of our text and try to define the “works of the devil” more precisely. What is sin? 1 John 3:4: “Everyone who commits sin is guilty of lawlessness. Sin is lawlessness.” The law in John’s mind here is not the U.S. Constitution. It is God’s law. It’s the expression of God’s revealed will for his creatures.

Lawlessness is living as though your own ideas are superior to God’s. Lawlessness says, “God may demand it, but I don’t prefer it.” Lawlessness says, “God may promise it, but I don’t want it.” Lawlessness replaces God’s law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern his creatures.

So now we can see better what the Son of God came to destroy. The “works of the devil” are sin. Sin is lawlessness. And lawlessness is rebellion against the right of God to rule over us. The work of Satan is to tempt us to reject the authority of God and become like God ourselves. Satan works to nurture and cultivate the pride that puts its own desires above the law of God. This is lawlessness; this is the essence of sin; and this is what the Son of God came to destroy in you and me.

The text gives two answers and we need to ask how these two are related to each other.

Two Answers—His Appearing and the New Birth

First, 1 John 3:8 says the Son of God appeared to destroy the works of the devil. In other words, the way Christ destroys sin is by appearing—that is, by coming from heaven and being born in the form of man. Probably John has in mind here not just the presence of the Son of God but all that he did by living and dying and rising from the dead. So the first answer to how Christ destroys the works of the devil is that he appears: he comes to live and die and rise again, and somehow that destroys sin.

The second answer is in 1 John 3:9. “No one born of God commits sin.” Sin is conquered, the work of the devil is destroyed, when a person is born of God.

So there are two ways the works of the devil are destroyed in this text. One is by the appearing of the Son of God and the other is by new birth. Now how are these two related? Why are both necessary and not just one? It’s not enough for Jesus to come and die and rise again. People must be born of God. Otherwise the works of the devil are not destroyed. Sin goes on reigning. Nor is it possible that God should just cause people to be born anew without the appearance of the Son of God. Both are necessary. So we ask, how are these two related?

What It Means to Be Born of God

To answer this we need to see what it means to be born of God. 1 John 3:9 tells us: “No one born of God commits sin; for God’s nature (literally: God’s seed) abides in him and he cannot sin because he is born of God.” Now anybody can sin who wants to sin. So when John says that a person born of God cannot sin, he must mean that a person born of God has new wants, new desires. It’s like a birth; something new has come into existence. Paul calls it a new creation (Ephesians 2:10; Ephesians 4:24). Jeremiah calls it a new heart (Jeremiah 24:7). Ezekiel calls it a new spirit (Ezekiel 36:26). Being born of God is being changed by God so that the dominion of sin is broken.

How is it broken? 1 John 3:9 says that when a person is born of God, God’s seed abides in him. That’s why he cannot sin. The image is taken from ordinary human birth. When a father begets a child, the father’s seed abides in the child. Something of the father is in the child and it makes him like his father. God’s character is the very opposite of sin, therefore the child of God will be like his Father—he will not be able to sin.

Why John Isn’t Teaching Sinless Perfection

I know this sounds like John is teaching sinless perfection. But there are several reasons we know he isn’t. One is that the Greek verb “commit sin” or “sin” in 1 John 3:9 implies continuous action. It would be well translated, 

“No one born of God is content to keep sinning, for God’s seed abides in him, and he cannot be content to keep on sinning because he is born of God.”

The most obvious reason (even if you don’t know Greek) we know John isn’t teaching sinless perfection is what he says in 1 John 1:8 and 1 John 1:10,

 “If we say we have no sin, we deceive ourselves and the truth is not in us . . . if we say we have not sinned, we make him a liar, and his word is not in us.” So John goes so far as to tell Christians that it is a sin to say you are sinless.

The Christian Life Is Walking in the Light

Well, if a person who is born of God does not become sinlessly perfect in this life (1 John 3:2) and yet (as 1 John 3:9 says) cannot be content to go on sinning, what is the Christian life? How should we describe it?

1 John 1:7 gives a lot of help here. “If we walk in the light as he is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.” The blood of Jesus will cleanse you from all your sin, if you walk in the light. So walking in the light is very different from walking in the dark, but it does not mean sinless perfection. 1 John 3:7 teaches that if you walk in the light, the sins that you commit are cleansed—forgiven, swept away, blotted out—by the blood of Jesus.

Walking in the light doesn’t mean that you are sinless; it means you see your sins now in God’s light and respond to them the way God does. 1 John 3:9 is a clear parallel to 1 John 3:7 and teaches this. “If we confess our sins (that corresponds to ‘if we walk in the light’), he is faithful and just and will forgive our sins and cleanse us from all unrighteousness (that corresponds to ‘the blood of Jesus cleanses us from all sin’).” A person who walks in the light “confesses sin.” That means he sees sin the way God does and agrees with God. He hates sin, he is sorry for sin, he turns and flees from known sin. When sin is pointed out in his 

When the lights are off in a room, you might be there with a horrid black monster called sin, ready to devour you, and with a great knight in shining armor called Christ, ready to save you, but you can’t see because you are in the dark. And in the dark the monster might have a warm, furry coat that feels attractive, and the armor of the knight might feel cold and forbidding.

But when the light goes on, you can see sin and Christ for what they really are: sin is a horrible destroyer and Christ is a glorious Savior. When the light goes on, sin doesn’t drop dead. The battle begins in earnest. You see it the way God sees it and you hate it and you confess it and you fight it.

Summarizing the Argument

Now let’s step back and see if we can gather up the loose ends of the argument. We’re on the second question of the message. The first was: What did the Son of God come to destroy? Answer: the works of the devil, namely, sin or lawlessness or rebellion. He came to give us victory over sin in our lives. The second question was: How did Christ destroy the works of the devil? We saw two answers. First, he did it by appearing at Christmas as the Son of God, living, dying for our sins, and rising again. Second, he did it through the new birth. 1 John 3:9 says that when we are born of God, we cannot sin. But we saw that this does not mean sinless perfection in this life; it means that God works a change in us so that we can’t be content to go on sinning.

Then we asked, How do these two ways of destroying the works of the devil relate to each other? How does the work of Christ in Palestine relate to the work of God in my heart? Or you might ask it like this: How does the blood of Christ work together with the new birth to destroy the works of the devil in my life?

And we saw the answer in 1 John 1:7. “If we walk in the light as he is in the light . . . the blood of Jesus his Son cleanses us from all sin.” Here the two answers for how the works of the devil are destroyed come together. Coming into the light of God is what happens when you are born again. The new birth is the sovereign work of God in which he turns the light on in our heart so that we see things the way he does. We see God as awesome in holiness, sin as horrible in ugliness, and Christ as a beautiful Savior. We bow before God in worship, we confess and turn from sin, and we embrace Christ as our hope. And while we walk in that frame of mind (in the light), the blood of Jesus cleanses us from all sin. The works of the devil are destroyed in our life. And Christmas is fulfilled.

The Answer to Question 2

So what is the answer to question two? How are the works of the devil destroyed? Two stages: 1) The Son of God appeared and died for our sins so that they can be washed away and the devil can no longer accuse us or discourage us with them. 2) But in order to experience this salvation from sin we have to be born of God. We have to have the eyes of our hearts opened so that we come into the light and see things the way God does and agree with God about the beauty of his holiness and the ugliness of our sin and the surpassing value of Christ. When that happens, the blood of Jesus his Son cleanses us from all sin and the works of the devil are destroyed.

I promised a third question but I’ve really already answered it.

Let me refer to one more verse and close with an illustration. 1 John 5:4 says, “Whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith.” The way to participate personally in Christ’s victory over the world and the works of the devil is by trusting him—believing he is the very Son of God, with all that implies about his power to work for your good.

A Personal Illustration

Advent is a hard time for me spiritually. When I was a student and taught school, it was a time of relief and rest. But now it is very pressured. I tend to get discouraged and have to fight against the works of the devil in my life. The way I fight is by focusing on a promise of God. Sometimes it happens in strange ways.

Last week I woke up discouraged one morning and could barely drag myself out of bed. Then the thought entered my head, “Today my printer may come.” I had ordered a little dot-matrix printer to print out my sermons at home from the word processor. The thought that the printer might come today all of a sudden made me happy. The day seemed hopeful. I suppose it was like a kid feels the day before vacation. One possible bright spot conquered the gloom.

Then I went to my room to pray, and I read in Psalms 139, “Thy eyes beheld my unformed substance, in thy book was written every one of them, the days that were formed for me when as yet there was none of them.” The truth hit me that God has made all my days. And he has promised to work everything together for my good. In his mercy every day brings experiences that are one hundred times more valuable than a printer. He designs all my days for my strengthening and joy. The battle is to believe him—to get up in the morning and meditate on the truth that God has planned a day full of unexpected printers, even if they are veiled in affliction or tragedy.

Encouragement 

So my encouragement to you is that the Son of God appeared to destroy the works of the devil—our sins and lawlessness and rebellion. The way he did it was by dying for sin and through the new birth. The way we participate in this victory is by trusting in the promises of God to work all things together for our good.

May the Lord open our eyes to his glory and give us this faith.

By John Piper. ©2012 Desiring God Foundation. Website: desiringGod.org

Enjoin and teach these things.

1 Timothy 4:9-11

Faithful is the Word and worthy of all acceptance;  FOR to this we also labor and are reproached, because we hope on the living God, who is Savior of all men, especially of believers.

The truth stated in verse 8, Paul earmarks with the statement, "This is a trustworthy word and worthy of every acceptance." The word "for" introduces a statement in support of his previous declaration in the latter verse. The words "labor" and "suffer reproach" are kopiaō, "to labor to the point of exhaustion," and agōnizomai, a Greek athletic term speaking of the participation of the athlete in the Greek games. We get our word "agony" from the latter. Both words denote strenuous and painful effort. The word "and" is ascensive, "we labor, yea struggle."

The word "hope" is elpizō, and is in the perfect tense. Literally, "we have set our hope upon with the present result that it is a settled hope."

Paul says that the Christian God is the Saviour of all men. This might appear to teach universalism, and hence needs careful exegesis. The word "Saviour" (sōtēr) means "saviour, deliverer, preserver." The name was given by the ancients to deities, to princes, kings, and in general, to men who had conferred signal benefits upon their country, and in the more degenerate days, by way of flattery, to personages of influence (Thayer). In the Cult of the Caesar, the state religion of the Roman Empire, the reigning emperor was called "saviour of the world," in the sense that he was the preserver of mankind by reason of his beneficent reign.

One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Saviour. He is Saviour of all men in the sense that our Lord is "the Saviour of the world" (Joh 4:42). He is the actual Saviour of those who believe, and the potential Saviour of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus.

Translation: This is a trustworthy word and worthy of every acceptance, for with a view to this we are laboring to the point of exhaustion; yes, we are putting forth great efforts against opposition, because we have set our hope permanently upon the living God who is the Saviour of all men, especially of believers. These things be constantly commanding and teaching.

Being A Good Servant Of Jesus Christ

1 Timothy 4:12

Let no man despise thy youth - That is, do not act in such a manner that any shall despise you on account of your youth. Act as becomes a minister of the gospel in all things, and in such a way that people will respect you as such, though you are young. It is clear from this that Timothy was then a young man, but his exact age there is no means of determining. It is implied here:

(1) That there was danger that, by the levity and indiscretion to which youth are so much exposed, the ministry might be regarded with contempt; and,

(2) That it was possible that his deportment should be so grave, serious, and every way appropriate, that the ministry would not be blamed, but honored. The “way” in which Timothy was to live so that the ministry would not be despised on account of his youth, the apostle proceeds immediately to specify.

But be thou an example of the believers - One of the constant duties of a minister of the gospel, no matter what his age. A minister should so live, that if all his people should closely follow his example, their salvation would be secure, and they would make the highest possible attainments in piety. On the meaning of the word rendered “example,” see the notes on Php 3:17; 1Th 1:7.

In word - In “speech,” that is, your manner of conversation. This does not refer to his “public teaching” - in which he could not probably be an “example” to them - but to his usual and familiar conversation.

In conversation - In general deportment. See this word explained in the notes on Php 1:27.

In charity - Love to the brethren, and to all; see notes on 1 Cor. 13.

In spirit - In the government of your passions, and in a mild, meek, forgiving disposition.

In faith - At all times, and in all trials show to believers by your example, how they ought to maintain unshaken confidence in God.

In purity - In chasteness of life; see 1Ti 5:2. There should be nothing in your contact with the other sex that would give rise to scandal. The papists, with great impropriety, understand this as enjoining celibacy - as if there could be no “purity” in that holy relation which God appointed in Eden, and which he has declared to “be honorable in all” Heb 13:4, and which he has made so essential to the wellbeing of mankind. If the apostle had wished to produce the highest possible degree of corruption in the church, he would have enjoined the celibacy of the clergy and the celibacy of an indefinite number of nuns and monks. There are no other institutions on the earth which have done so much to corrupt the chastity of the race, as those which have grown out of the doctrine that celibacy is more honorable than marriage.

Treasure in Jars of Clay

2Co 4:7 However, we possess this precious treasure [the divine Light of the Gospel] in [frail, human] vessels of earth, that the grandeur and exceeding greatness of the power may be shown to be from God and not from ourselves.

2 Corinthians 4:7-18

G. An Earthen Vessel with a Heavenly Destiny (4:7-18)

4:7 Having spoken of the obligation to make the message plain, the Apostle Paul now thinks of the human instrument to which the wonderful gospel treasure had been committed. The treasure is the glorious message of the gospel. The earthen vessel, on the other hand, is the frail human body. The contrast between the two is tremendous. The gospel is like a precious diamond that scintillates brilliantly every way in which it is turned. To think that such a precious diamond has been entrusted to such a frail, fragile earthenware vessel!

Earthen vessels, marred, unsightly,

Bearing Wealth no thought can know;

Heav'nly Treasure, gleaming brightly—

Christ revealed in saints below!

Vessels, broken, frail, yet bearing

Through the hungry ages on,

Riches giv'n with hand unsparing,

God's great Gift, His precious Son!

O to be but emptier, lowlier,

Mean, unnoticed and unknown,

And to God a vessel holier,

Filled with Christ, and Christ alone!

Naught of earth to cloud the Glory!

Naught of self the light to dim!

Telling forth Christ's wondrous story,

Broken, empty—filled with Him!

—Tr. Frances Bevan

Why has God ordained that this treasure should be in earthen vessels? The answer is so that the excellence of the power may be of God and not of us. God does not want men to be occupied with the human instrument, but rather with His own power and greatness. And so He deliberately commits the gospel message to weak, often uncomely human beings. All the praise and glory must go to the Creator and not the creature.

It is a secret joy to find

The task assigned beyond our powers;

For thus, if ought of good be wrought,

Clearly the praise is His, not ours.

—Houghton

Jowett says:

There is something wrong when the vessel robs the treasure of its glory, when the casket attracts more attention than the jewel which it bears. There is a very perverse emphasis when the picture takes second place to the frame, and when the ware which is used at the feast becomes a substitute for the meal. There is something deadly in Christian service when “the excellency of the power” is of us and not of God. Such excellency is of a very fleeting kind, and it will speedily wither as the green herb and pass into oblivion.

As Paul penned verse 7, it is almost certain he was thinking of an incident in Judges 7. There it is recorded that Gideon equipped his army with trumpets, empty pitchers, and lamps within the pitchers. At the appointed signal, his men were to blow their trumpets and break the pitchers. When the pitchers were broken, the lamps shone out in brilliance. This terrified the enemy. They thought there was a vast host after them, instead of just three hundred men. The lesson is that, just as in Gideon's case the light only shone forth when the pitchers were broken, so it is in connection with the gospel. Only when human instruments are broken and yielded to the Lord can the gospel shine forth through us in all its magnificence.

4:8 The apostle now goes on to explain that because the treasure has been committed to earthen vessels, there is seeming defeat on the one hand, yet perpetual victory on the other. There is weakness to all outward appearance, but in reality incomparable strength. When he says, We are hard pressed on every side, yet not crushed, he means that he is constantly pressed by adversaries and difficulties, yet not completely hindered from uttering the message freely.

Perplexed, but not in despair. From the human standpoint, Paul often did not know there could possibly be a solution to his difficulties, and yet the Lord never allowed him to reach the place of despair. He was never brought into a narrow place from which there was no escape.

4:9 Persecuted, but not forsaken. At times, he could feel the hot breath of the enemy on the back of his neck, yet the Lord never abandoned him to his foes. Struck down, but not destroyed means that Paul was many times seriously “wounded in action,” yet the Lord raised him up again to go with the glorious news of the gospel.

The New Bible Commentary paraphrases verses 8 and 9: “Hemmed in, but not hamstrung; not knowing what to do, but never bereft of all hope; hunted by men, but never abandoned by God; often felled, but never finished.”

We may wonder why the Lord allowed His servant to go through such testings and trials. We would think that he could have served the Lord more efficiently if He had allowed his pathway to be free from troubles. But this Scripture teaches the very opposite. God, in His marvelous wisdom, sees fit to allow His servants to be touched by sickness, sorrow, affliction, persecution, difficulties, and distresses. All are designed to break the earthen pitchers so that the light of the gospel might shine out more clearly.

4:10 The life of the servant of God is one of constant dying. Just as the Lord Jesus Himself, in His lifetime, was constantly exposed to violence and persecution, so those who follow in His steps will meet the same treatment. But it does not mean defeat. This is the way of victory. Blessing comes to others as we thus die daily.

It is only in this way that the life of Jesus can be apparent in our bodies. The life of Jesus does not here mean primarily His life as a Man on earth, but His present life as the exalted Son of God in heaven. How can the world see the life of Christ when He is not personally or physically present in the world today? The answer is that as we Christians suffer in the service of the Lord, His life is manifested in our body.

4:11 This thought of life from death is continued in verse 11. It is one of the deepest principles of our existence. The meat we eat and by which we live comes through the death of animals. It is so in the spiritual realm. “The blood of the martyrs is the seed of the church.” The more the church is persecuted and afflicted and hunted and pursued, the more Christianity spreads.

And yet it is difficult for us to accept this truth. When violence comes to a servant of the Lord, we normally think of it as a tragedy. Actually, this is God's normal way of dealing. It is not the exception. Constant exposure to death for Jesus' sake is the divine manner in which the life of Jesus is manifested in our mortal bodies.

4:12 Here the apostle sums up all that he has said by reminding the Corinthians that it was through his constant suffering that life came to them. In order for Paul ever to go to Corinth with the gospel, he had to suffer untold hardships. But it was worth it all, because they had trusted in the Lord Jesus and now had eternal life. Paul's physical suffering and loss meant spiritual gain to others. Robertson says, “His dying was working out for the good of those who were benefited by his ministry.”

Oftentimes we have the tendency to cry out to the Lord in sickness, asking Him to deliver us from it, so that we might serve Him better. Perhaps we should sometimes thank God for such afflictions in our lives, and glory in our infirmities that the power of Christ might rest upon us.

4:13 The apostle has been speaking of the constant frailty and weakness of the human vessel to which the gospel is entrusted. What then is his attitude toward all this? Is he defeated and discouraged and dismayed? The answer is no. Faith enables him to go on preaching the gospel, because he knows that beyond the sufferings of this life lie unspeakable glories.

In Psa 116:10 the psalmist says, “I believed and therefore I spoke.” He trusted in the Lord, and therefore what he said was the result of that deep-seated faith. Paul is here saying that the same is true in his case. He had the same spirit of faith which the Psalmist had when he uttered those words. Paul says, “We also believe and therefore speak.”

The afflictions and persecutions of Paul's life did not seal his lips. Wherever there is true faith, there must be the expression of it. It cannot be silent.

If on Jesus Christ you trust,

Speak for Him you surely must;

Though it humble to the dust,

If you love Him, say so.

If on Jesus you believe

And the Saviour you receive

Lest you should the Spirit grieve,

Don't delay, but say so.

4:14 If it seems strange to us that Paul was not shaken by the constant danger of death, we find the answer in verse 14. This is the secret of his fearlessness in uttering the Christian message. He knew that this life was not all. He knew that for the believer there was the certainty of resurrection. The same God who raised up the Lord Jesus would also raise up the Apostle Paul with Jesus and would present him with the Corinthians.

4:15 With the certain and sure hope of resurrection before him, the apostle was willing to undergo terrible hardships. He knew that all such sufferings had a twofold result. They abounded in blessing for the Corinthians, and thus caused thanksgiving to abound to the glory of God. These two motives actuated Paul in all he said and did. He was concerned with the glory of God and the blessing of his fellow men.

Paul realized that the more he suffered, the more the grace of God was made available to others. The more people who were saved, the more thanksgiving ascended to God. And the more thanksgiving ascended to God, the more God was glorified.

The Living Bible seems to capture the spirit of the verse in this paraphrase:

These sufferings of ours are for your benefit. And the more of you who are won to Christ, the more there are to thank him for his great kindness, and the more the Lord is glorified.

4:16 Paul had been explaining his willingness to undergo all kinds of suffering and danger because he had before him the certain hope of resurrection. Therefore he did not lose heart. Although on the one hand, the process of physical decay was going on constantly, yet on the other hand there was a spiritual renewal which enabled him to go on in spite of every adverse circumstance.

The fact that the outward man is perishing needs little explanation or comment. It is all too evident in our bodies! But Paul is here rejoicing in the fact that God sends daily supplies of power for Christian service. Thus it is true, as Michelangelo said, “The more the marble wastes, the more the statue grows.”

Ironside comments:

We are told that our material bodies are completely changed every seven years. . . Yet we have a consciousness of being the same persons. Our personality is unchanged from year to year, and so with regard to the greater change as yet to come. The same life is in the butterfly that was in the grub.

4:17 After reading the terrible afflictions which the Apostle Paul endured, it may seem hard for us to understand how he could speak of them as light affliction. In one sense, they were not at all light. They were bitter and cruel.

But the explanation lies in the comparison which Paul makes. The afflictions viewed by themselves might be ever so heavy, but when compared with the eternal weight of glory that lies ahead, then they are light. Also the light affliction is but for a moment, whereas the glory is eternal. The lessons we learn through afflictions in this world will yield richest fruit for us in the world to come.

Moorehead observes: “A little joy enters into us while we are in the world; we shall enter into joy when there. A few drops here; a whole ocean there.”

There is a pyramid in this verse which, as F. E. Marsh has pointed out, does not tire the weary climber but brings unspeakable rest and comfort to his soul.

Glory

Weight of glory

Eternal weight of glory

Exceeding and eternal weight of glory

More exceeding and eternal weight of glory

Far more exceeding and eternal weight of glory

4:18 In this verse look does not merely describe human vision; rather it conveys the idea of regarding a thing as important. As far as the things which are seen are concerned, they are not the goal of one's existence. Here they refer primarily to the hardships, trials, and sufferings which Paul endured. These were incidental to his ministry; the great object of his ministry was what is not seen. This might include the glory of Christ, the blessing of one's fellow men, and the reward that awaits the faithful servant of Christ at the Judgment Seat.

Jowett comments:

To be able to see the first is sight; to be able to see the second is insight. The first mode of vision is natural, the second mode is spiritual. The primary organ in the first discernment is intellect; the primary organ in the second discernment is faith. ... All through the Scriptures this contrast between sight and insight is being continually presented to us, and everywhere we are taught to measure the meagerness and stinginess of the one, and set it over the fulness and expansiveness of the other.

"Yea, He is altogether lovely." — Son 5:16

"Yea, he is altogether lovely." — Son 5:16

The superlative beauty of Jesus is all-attracting; it is not so much to be admired as to be loved. He is more than pleasant and fair, he is lovely. Surely the people of God can fully justify the use of this golden word, for he is the object of their warmest love, a love founded on the intrinsic excellence of his person, the complete perfection of his charms. Look, O disciples of Jesus, to your Master's lips, and say, "Are they not most sweet?" Do not his words cause your hearts to burn within you as he talks with you by the way? Ye worshippers of Immanuel, look up to his head of much fine gold, and tell me, are not his thoughts precious unto you? Is not your adoration sweetened with affection as ye humbly bow before that countenance which is as Lebanon, excellent as the cedars? Is there not a charm in his every feature, and is not his whole person fragrant with such a savour of his good ointments, that therefore the virgins love him? Is there one member of his glorious body which is not attractive?-one portion of his person which is not a fresh lodestone to our souls?-one office which is not a strong cord to bind your heart? Our love is not as a seal set upon his heart of love alone; it is fastened upon his arm of power also; nor is there a single part of him upon which it does not fix itself. We anoint his whole person with the sweet spikenard of our fervent love. His whole life we would imitate; his whole character we would transcribe. In all other beings we see some lack, in him there is all perfection. The best even of his favoured saints have had blots upon their garments and wrinkles upon their brows; he is nothing but loveliness. All earthly suns have their spots: the fair world itself hath its wilderness; we cannot love the whole of the most lovely thing; but Christ Jesus is gold without alloy-light without darkness-glory without cloud-"Yea, he is altogether lovely."

"Abide in me." — Joh 15:4

Communion with Christ is a certain cure for  ill. Whether it be the wormwood of woe, or the cloying surfeit of earthly delight, close fellowship with the Lord Jesus will take bitterness from the one, and satiety from the other. Live near to Jesus, Christian, and it is a matter of secondary importance whether thou livest on the mountain of honour or in the valley of humiliation. Living near to Jesus, thou art covered with the wings of God, and underneath thee are the everlasting arms. Let nothing keep thee from that hallowed intercourse, which is the choice privilege of a soul wedded to THE WELL-BELOVED. Be not content with an interview now and then, but seek always to retain his company, for only in his presence hast thou either comfort or safety. Jesus should not be unto us a friend who calls upon us now and then, but one with whom we walk evermore. Thou hast a difficult road before thee: see, O traveller to heaven, that thou go not without thy guide. Thou hast to pass through the fiery furnace; enter it not unless, like Shadrach, Meshach, and Abednego, thou hast the Son of God to be thy companion. Thou hast to storm the Jericho of thine own corruptions: attempt not the warfare until, like Joshua, thou hast seen the Captain of the Lord's host, with his sword drawn in his hand. Thou art to meet the Esau of thy many temptations: meet him not until at Jabbok's brook thou hast laid hold upon the angel, and prevailed. In every case, in every condition, thou wilt need Jesus; but most of all, when the iron gates of death shall open to thee. Keep thou close to thy soul's Husband, lean thy head upon his bosom, ask to be refreshed with the spiced wine of his pomegranate, and thou shalt be found of him at the last, without spot, or wrinkle, or any such thing. Seeing thou hast lived with him, and lived in him here, thou shalt abide with him for ever.

Appetite-denying discipline, to better concentrate on God

Fasting

Mat 6:16-18 "When you practice some appetite-denying discipline to better concentrate on God, don't make a production out of it. It might turn you into a small-time celebrity but it won't make you a saint.

If you 'go into training' inwardly, act normal outwardly. Shampoo and comb your hair, brush your teeth, wash your face.

God doesn't require attention-getting devices. He won't overlook what you are doing; he'll reward you well.  (Message Bible)

And whenever you are fasting, do not look gloomy and sour and dreary like the hypocrites, for they put on a dismal countenance, that their fasting may be apparent to and seen by men. Truly I say to you, they have their reward in full already. 

               Isa 58:5 Is this like the fast I will choose, a day for a man to afflict his soul? To bow his         head down like a bulrush, and he spreads sackcloth and ashes? Will you call to this as a fast and a day of delight to Jehovah?

But when you fast, perfume your head and wash your face,

So that your fasting may not be noticed by men but by your Father, Who sees in secret; and your Father, Who sees in secret, will reward you in the open. (AMPC Bible)

"When you go without eating, do not look gloomy like those who only pretend to be holy. They make their faces very sad. They want to show people they are fasting. What I'm about to tell you is true. They have received their complete reward.

"But when you go without eating, put olive oil on your head. Wash your face.

Then others will not know that you are fasting. Only your Father, who can't be seen, will know it. He will reward you. Your Father sees what is done secretly.(NirV Bible)

(Mat 6:16-18) The right way to fast.

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.”

a. When you fast, do not be like hypocrites: The hypocritical scribes and Pharisees wanted to make sure that everybody knew they were fasting, so they would have a sad countenance and disfigure their faces so their “agony” would be evident to all.

i. Assuredly, I say to you, they have their reward: When hypocrites receive the admiration of men for these “spiritual” efforts, they receive all the reward they will ever get.

b. When you fast, anoint your head and wash your face, so that you do not appear to men to be fasting: In contrast, Jesus’ instructs to take care of ourselves as usual and to make the fast something of a secret before God.

c. When you fast: However, notice that Jesus assumes that His followers would fast. But with most anything good like fasting, our corrupt natures can corrupt something good into something bad.

i. A modern example of a good thing gone bad is the manner of dressing nice on Sunday. There is nothing wrong with this in itself, but if it is used to draw attention to one’s self, something good has become something bad.

d. You can do a wonderful thing for the wrong motive and have it count for nothing before God; Christianity is a matter of the heart, not just outward works.

e. The real problem with the hypocrite is self-interest. “Ultimately, our only reason for pleasing men around us is that we may be pleased.” (D. Martin Lloyd-Jones)

Matthew 6:16-18.  That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

We have our LORD’S direction in these verses concerning the proper observance of Fasts. In which Jesus doth not condemn seasons of humbling the soul, but he reproves the Pharisaical method of pretending to mortify the body. Perhaps nothing in the Church of CHRIST hath opened to greater evil under the cloak of religion, than Fasts and pretended Fasts. It was the reproach those Pharisees of our LORD’S days presumed to throw upon the SON of GOD himself and his disciples, that they observed them not. Why (say they) do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but thine eat and drink? Luk 5:33. How little do they know the true spirit of the Gospel of Christ, who consider an abstinence from food as a real fast of the soul towards God! Fasts and Festivals, the former to mortify, and the latter to gratify the body, what are these things in the view of the LORD? The kingdom of GOD is not meat and drink, but righteousness and peace, and joy in the Holy Ghost. Rom 14:17. And we may say upon all those things as the Apostle doth upon another occasion; for meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse. 1Co 8:8. It is astonishing to behold, what the pride and corruption of our poor fallen nature prompts us to do, in substituting anything in the place of real vital godliness. Oh! what would we give or suffer, in respect to the body, to atone for the sin of the soul? And the reason is obvious, could men but see it. For it tends to gratify the pride of our unhumbled nature. Anything but Christ. To rely wholly upon the person, and finished salvation of the LORD JESUS, who but those taught by the Spirit of Jesus can fully do it? But those things which the Apostle saith, have indeed a shew of wisdom in will, worship, and humility, and neglecting the body. Oh! how much they tend to lead the heart from Christ, instead of directing to Christ. Col 2:16-2

COMES FROM GOD BY WAY OF JESUS CHRIST

1Co 1:30 But it is from Him that you have your life in Christ Jesus, Whom God made our Wisdom from God, [revealed to us a knowledge of the divine plan of salvation previously hidden, manifesting itself as] our Righteousness [thus making us upright and putting us in right standing with God], and our Consecration [making us pure and holy], and our Redemption [providing our ransom from eternal penalty for sin].Ampc

1Co 1:30 Everything that we have—right thinking and right living, a clean slate and a fresh start—comes from God by way of Jesus Christ.Msg

But of him are you in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called ones are brought to in and through Christ, and are opposed to their outward meanness, folly, weakness, poverty, and contempt. They are first of God the Father, of his own rich free grace and goodness, without any regard to any motive, merit, or desert of theirs, put into Christ by electing grace, in whom they are preserved and blessed; and which is their original secret being in him; and is made manifest by regenerating grace, by their being made new creatures; which also is not owing to their blood, or to the will of the flesh, or to the will of man, but to God and his free favour in Christ: and in consequence of their being in Christ, as their head and representative, he becomes all to them, which is here expressed,

who of God is made unto us wisdom. Though they are foolish creatures in their own and the world's esteem, yet Christ is their wisdom; he is so "efficiently", the author and cause of all that spiritual wisdom and understanding in divine things they are possessed of; he is so "objectively", their highest wisdom lying in the knowledge of his person, blood, and righteousness, of interest in him, and salvation by him; with which knowledge eternal life is connected: and he is so "representatively"; he is their head, in whom all their wisdom lies; he acts for them as their wisdom to God, he is their Counsellor, their Advocate, who pleads and intercedes for them, and as their wisdom to men, and gives them a mouth and wisdom which their adversaries are not able to gainsay; and having the tongue of the learned, he speaks a word in season to themselves, when weary, distressed, and disconsolate, and for them in the court of heaven; he is their wisdom, to direct their paths, to guide them with his counsel, in the way they should go, safe to his kingdom and glory:

and righteousness. He is the "author" of righteousness; he has wrought out and brought in one for them, which is well pleasing to God, satisfying to his justice, by which his law is magnified and made honourable; which justifies from all sin, and discharges from all condemnation, is everlasting, and will answer for them in a time to come; this he has brought in by the holiness of his nature, the obedience of his life, and by his sufferings and death: and which is "subjectively" in him, not in themselves; nor does it lie in any thing wrought in them, or done by them; but in him as their head and representative, who by "imputation" is made righteousness to them; and they the same way are made the righteousness of God in him; or in other words, this righteousness, by an act of the Father's grace, is imputed, reckoned, and accounted to them as their justifying righteousness:

and sanctification; Christ is the sanctification of his people, through the constitution of God, the imputation of the holiness of his nature, the merits of his blood, and the efficacy of his grace, he is so "federally" and "representatively"; he is their covenant head, and has all covenant grace in his hands for them, and so the whole stock and fund of holiness, which is communicated to them in all ages, until the perfection of it in every saint: this is sanctification in Christ, which differs from sanctification in them in these things; in him it is as the cause, in them as the effect; in him as its fountain, in them as the stream; in him it is complete, in them it is imperfect for the present: and they have it by virtue of union to him; sanctification in Christ can be of no avail to any, unless it is derived from him to them; so that this sanctification in Christ does not render the sanctification of the Spirit unnecessary, but includes it, and secures it: likewise Christ is the sanctification of his people "by imputation", as the holiness of his human nature is, together with his obedience and sufferings, imputed to them for their justification; Christ assumed an holy human nature, the holiness of it was not merely a qualification for his office as a Saviour, or what made his actions and sufferings in that nature significant and useful, or is exemplary to men; but is a branch of the saints justification before God: the law required an holy nature, theirs is not holy; Christ has assumed one not for, himself, but for them, and so is the end of the law in all respects: and this may be greatly designed in the whole of this passage; "wisdom" may stand in general for the wise scheme of justification, as it is laid in Christ; "sanctification" may intend the holiness of his nature; "righteousness" the obedience of his life; and "redemption" his sufferings and death, by which it is obtained: but then justification and sanctification are not to be confounded; they are two distinct things, and have their proper uses and effects; sanctification in the saints does not justify, or justification sanctify; the one respects the power and being of sin, the other the guilt of it. Moreover, Christ is the sanctification of his people "meritoriously"; through the shedding of his blood, whereby he has sanctified them, that is, expiated their sins, and made full atonement for them; see Heb 10:10. Once more, he is their sanctification "efficiently"; by his Spirit, as the author, and by his word, as the means; he is the source of all holiness, it all comes from him, and is wrought by his Spirit in the heart; which lies in filling the understanding with spiritual light and knowledge; the mind with a sense of sin, and a detestation of it; the heart with the fear of God; the affections with love to divine objects and things; the will with submission and resignation to the will of God in all respects; and is exercised in living a life of faith on Christ, and in living soberly, righteously, and godly, before God and man: and this, though imperfect now, will be perfected from and by Christ, without which it is impossible to see the Lord:

and redemption; which he is by the appointment of his Father, being foreordained to it before the foundation of the world; and this sense of the word made will agree with every clause in the text; and he is so efficiently, having obtained eternal redemption from sin, Satan, the law, and this present evil world, for his people; and "subjectively", it being in him, and every other blessing which is either a part of it, and comes through it, or is dependent on it, as justification, adoption, and remission of sins. Moreover, this may have respect not only to redemption past, which is obtained by Christ; but to that which draws near, the saints are waiting for, and to which they are sealed up by the Spirit of God; even their redemption and deliverance from very being of sin, from all sorrow and sufferings, from death and the grave, and everything that is afflicting and distressing.

Wisdom from the Spirit

1Co 2:7 But rather what we are setting forth is a wisdom of God once hidden [from the human understanding] and now revealed to us by God--[that wisdom] which God devised and decreed before the ages for our glorification [to lift us into the glory of His presence].

1 Corinthians 2:10-16

Yet to us God has unveiled and revealed them by and through His Spirit, for the [Holy] Spirit searches diligently, exploring and examining everything, even sounding the profound and bottomless things of God [the divine counsels and things hidden and beyond man's scrutiny].

For what person perceives (knows and understands) what passes through a man's thoughts except the man's own spirit within him? Just so no one discerns (comes to know and comprehend) the thoughts of God except the Spirit of God.

Now we have not received the spirit [that belongs to] the world, but the [Holy] Spirit Who is from God, [given to us] that we might realize and comprehend and appreciate the gifts [of divine favor and blessing so freely and lavishly] bestowed on us by God.

And we are setting these truths forth in words not taught by human wisdom but taught by the [Holy] Spirit, combining and interpreting spiritual truths with spiritual language [to those who possess the Holy Spirit].

But the natural, nonspiritual man does not accept or welcome or admit into his heart the gifts and teachings and revelations of the Spirit of God, for they are folly (meaningless nonsense) to him; and he is incapable of knowing them [of progressively recognizing, understanding, and becoming better acquainted with them] because they are spiritually discerned and estimated and appreciated.

But the spiritual man tries all things [he examines, investigates, inquires into, questions, and discerns all things], yet is himself to be put on trial and judged by no one [he can read the meaning of everything, but no one can properly discern or appraise or get an insight into him].

For who has known or understood the mind (the counsels and purposes) of the Lord so as to guide and instruct Him and give Him knowledge? But we have the mind of Christ (the Messiah) and do hold the thoughts (feelings and purposes) of His heart. [Isa 40:13]

Observe, There are things which God hath prepared for those that love him, and wait for him. There are such things prepared in a future life for them, things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and immortality are brought to light through the gospel, 2Ti 1:10. But the apostle speaks here of the subject-matter of the divine revelation under the gospel. These are such as eye hath not seen nor ear heard. Observe, The great truths of the gospel are things lying out of the sphere of human discovery: Eye hath not seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an eye of reason, and communicated by the ear to the mind, as matters of common human knowledge may, there had been no need of a revelation. But, lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.

IV. We here see by whom this wisdom is discovered to us: God hath revealed them to us by his Spirit, 1Co 2:10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2Pe 1:21. And the apostles spoke by inspiration of the same Spirit, as he taught them, and gave them utterance. Here is a proof of the divine authority of the holy scriptures. Paul wrote what he taught: and what he taught was revealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of a man that is in him knows the things of a man, 1Co 2:11. A double argument is drawn from these words in proof of the divinity of the Holy Ghost: - 1. Omniscience is attributed to him: He searches all things, even the deep things of God. He has exact knowledge of all things, and enters into the very depths of God, penetrates into his most secret counsels. Now who can have such a thorough knowledge of God but God? 2. This allusion seems to imply that the Holy Spirit is as much in God as a man's mind is in himself. Now the mind of the man is plainly essential to him. He cannot be without his mind. Now can God be without his Spirit. He is as much and as intimately one with God as the man's mind is with the man. The man knows his own mind because his mind is one with himself. The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. “Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God (1Co 2:12); not the spirit which is in the wise men of the world (1Co 2:6), nor in the rulers of the world (1Co 2:8), but the Spirit which is of God, or proceedeth from God. We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation” - that is, “the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace.” Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.

V. We see here in what manner this wisdom was taught or communicated: Which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, 1Co 2:13. They had received the wisdom they taught, not from the wise men of the world, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave them the knowledge of these things, but gave them utterance. Observe, The truths of God need no garnishing by human skill or eloquence, but look best in the words which the Holy Ghost teaches. The Spirit of God knows much better how to speak of the things of God than the best critics, orators, or philosophers. Comparing spiritual things with spiritual - one part of revelation with another, the revelation of the gospel with that of the Jews, the discoveries of the New Testament with the types and prophecies of the Old. The comparing of matters of revelation with matters of science, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but, if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, and the things contained in it. Or, adapting spiritual things to spiritual - speaking of spiritual matters, matters of revelation, and the spiritual life, in language that is proper and plain. The language of the Spirit of God is the most proper to convey his meaning.

VI. We have an account how this wisdom is received.

1. The natural man receiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, 1Co 2:14. The natural man, the animal man. Either, (1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, such as Jude calls sensual, not having the Spirit, Jud 1:19. Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. The truths of God are foolishness to such a mind. The man looks on them as trifling and impertinent things, not worth his minding. The light shineth in darkness, and the darkness comprehendeth it not, Joh 1:5. Not that the natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of God, in the spiritual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and embrace them. Thus the natural man, the man destitute of the Spirit of God, cannot know them, because they are spiritually discerned. Or, (2.) The natural man, that is, the wise man of the world (1Co 1:19, 1Co 1:20), the wise man after the flesh, or according to the flesh (v. 26), one who hath the wisdom of the world, man's wisdom (1Co 2:4-6), a man, as some of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the character of the pretenders to philosophy and the Grecian learning and wisdom in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science; he looks upon it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge that he will not admit.

2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, 1Co 2:15. Either, (1.) He who is sanctified and made spiritually-minded (Rom 8:6) judgeth all things, or discerneth all things - he is capable of judging about matters of human wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks upon as weakness and folly, as things destitute of all power and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness; but, by the refinement of its facilities, they do not lose their power of discerning and judging about common and natural things. The spiritual man may judge of all things, natural and supernatural, human and divine, the deductions of reason and the discoveries of revelation. But he himself is judged or discerned of NO MAN. God's saints are his hidden ones, Psa 83:3. Their life is hid with Christ in God, Col 3:3. The carnal man knows no more of a spiritual man than he does of other spiritual things. He is a stranger to the principles, pleasures, and actings, of the divine life. The spiritual man does not lie open to his observation. Or, (2.) He that is spiritual (who has had divine revelations made to him, receives them as such, and founds his faith and religion upon them) can judge both of common things and things divine; he can discern what is, and what is not, the doctrine of the gospel and of salvation, and whether a man preaches the truths of God or not. He does not lose the power of reasoning, nor renounce the principles of it, by founding his faith and religion on revelation. But he himself is judged of no man - can be judged, so as to be confuted, by no man; nor can any man who is not spiritual, not under a divine afflatus himself (see 1Co 14:37), or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may instruct him (1Co 2:16), that is, the spiritual man? Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.

c. The mature recognize God’s wisdom, but the rulers of this age do not. Are the rulers of this age men or demonic powers?

i. This debate goes all the way back to the time of Origen and Chrysostom. On the surface, it seems clear that the rulers of this age must refer to human rulers, because only they didn’t know what they were doing when they incited the crucifixion of Jesus. “Paul habitually ascribes power to the demonic forces, but not ignorance.” (Morris)

ii. However, one could say that demonic powers were ignorant of what would result from the crucifixion of Jesus - the disarming and defeat of demonic powers (Col 2:15) - and had they known they were sealing their own doom by inciting the crucifixion, they would not have done it.

iii. No matter who exactly the rulers of this age are, their defeat is certain: who are coming to nothing. Their day is over and the day of Jesus Christ is here!

d. Why did the rulers of this age fail to recognize God’s wisdom? Because it came in a mystery; a “sacred secret” that could only be known by revelation. It is the hidden wisdom that is now revealed by the Gospel of Jesus Christ, which Paul preaches.

e. Lord of glory: Some scholars consider the Lord of glory the loftiest title Paul ever gave to Jesus. It is certain proof that Paul regarded Jesus as God, the Second Person of the Trinity. It is inconceivable that Paul would give us a title to any lesser being.

2. (1Co 2:9-11) God’s wisdom is known only by the Holy Spirit.

But as it is written: “Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him.” But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man 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 the Spirit of God.

a. As it is written: Properly speaking, this is not a strict quotation from the Scriptures. Paul is paraphrasing Isa 64:4 to remind us that God’s wisdom and plan is past our finding out on our own.

i. “As it is written is not, in this case, the form of quotation, but is rather equivalent to saying, ‘To use the language of Scripture.’“ (Hodge)

b. Eye has not seen: Most people wrongly take the things which God has prepared for those who love Him to mean the things which are waiting for us in heaven. While it is true that we cannot comprehend the greatness of heaven, that isn’t what Paul means here, because verse 10 tells us God has revealed them to us through His Spirit. This glorious thing is has been revealed by the gospel.

i. “These words have been applied to the state of glory in a future world; but certainly they 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.” (Clarke)

ii. Paul is communicating much the same message as Eph 3:1-7, where he writes about the mystery of the church, and how the church in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets. (Eph 3:5)

iii. Before the life and ministry of Jesus, God’s people had a vague understanding of the glory of His work and what it would do for His people. But they really didn’t - they couldn’t - fully understand it ahead of time.

c. Through His Spirit reminds Paul that only the Holy Spirit can tell us about God and His wisdom. This knowledge is unattainable by human wisdom or investigation.

i. No one knows the things of God except the Spirit of God: Paul argues from the Greek philosophic premise that like is known only by like. You can guess what your dog is thinking, but you really can’t know unless he was to tell you. Even so, we could guess what God is thinking, and about His wisdom, but we would never know unless He told us.

e. Yes, the deep things of God: In their love of human wisdom, the Corinthians proudly thought Paul was just dealing in “just basics” like the gospel. Paul insists that his message gets to the heart of the deep things of God.

3. (1Co 2:12-13) How we can receive this wisdom.

Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.

a. That we might know: This wisdom comes by the Spirit who is from God, not from the spirit of this world. Since every believer has received . . . the Spirit who is from God, every believer has the access to this spiritual wisdom.

i. This does not mean every believer has equal spiritual wisdom. And it does not mean we will understand all spiritual mysteries. It does mean every believer can understand the basics of the Christian message, which is unattainable (and undesirable) by human wisdom.

b. Comparing spiritual things with spiritual: Christians combine spiritual things with spiritual words; they use words and concepts taught only by the Holy Spirit.

i. Or, Paul may be speaking of the way only a spiritual man can receive spiritual things. “The passage therefore should be thus translated: Explaining spiritual things to spiritual persons.” (Clarke)

4. (1Co 2:14-16) The natural man and the spiritual man.

But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is rightly judged by no one. For “who has known the mind of the LORD that he may instruct Him?” But we have the mind of Christ.

a. But the natural man does not receive the things of the Spirit of God: The Greek word for natural man is psuchikos. It describes the materialist, who lives as if there were nothing beyond this physical life. This is the kind of life common to all animals.

i. The natural man is where we all start life; the life inherited from Adam. The natural man is unregenerate man, unsaved man.

ii. We have to deal with the material world, so there is nothing inherently sinful in “natural” life. God is not displeased when you have to eat and sleep and work. But life on this level is without spiritual insight; the natural man does not receive the things of the Spirit of God.

iii. Spiritual things seem foolishness to the natural man. Why waste time on “spiritual” things when you could be making money or having fun?

b. The natural man doesn’t want the things of God because he regards them as foolishness. What is more, he can’t understand the things of God (even if he wanted to) because they are spiritually discerned. It would be wrong to expect the natural man to see and value spiritual things, just as it would be wrong to expect a corpse to see the material world.

i. The natural man is unsaved. Too many Christians still think like natural men, refusing to spiritually discern things. When our only concern is for “what works” or the “bottom line,” we are not spiritually discerning, and we are thinking like the natural man, even though we might be saved.

c. He who is spiritual judges all things, yet he himself is rightly judged by no one: Paul is not saying that every Christian is above every criticism (after all, much of this letter is criticism). The point is clear: no natural man is equipped to judge a spiritual man.

d. Who has known the mind of the LORD: Isa 40:13 refers to the mind of Yahweh (translated here as LORD); but Paul has no trouble inserting mind of Christ for mind of the LORD, because Jesus is Yahweh!