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!