The theme of this entire chapter seems to be: the wonderful enlightenment granted to the people of God; the things "revealed unto us by His spirit."-Verse 10.

In verse 1, Paul reminds them that this knowledge was communicated to them partly through him, when he came to them declaring the testimony of God. He asks them to also recall that the excellency of his ministry consisted not in eloquent speech or worldly wisdom, but in the superior character of his message.

The word "determined" in verse 2 would indicate that this lack of "excellency of speech or of wisdom" was not inconsequence of Paul's ignorance or inability to follow man's usual methods, but it was the result of a deliberate "determination" to keep Paul out of sight, and to keep "Jesus Christ and Him crucified" before the minds of the hearers. Then follow two more verses picturing his position and feelings and methods, etc., when in their midst, succeeded in verse 5 by one of his reasons for pursuing the course he did; in order "that your faith should not be (note A.V. margin, Diag. Roth., etc.) in the wisdom of men, but in the power of God." The Apostle had no desire that they should be captivated by eloquent and persuasive speech, and so believe these things because of the way in which they were told, all this he counts as but the methods of worldly wisdom; but if they believed what they heard in spite of its deficiency in outward attractiveness, then the Gospel message "which is the power of God" had accomplished it.-Rom. 1:16.

Verse 6, Paul's message did not sound like wisdom to the man of the world, not even the chief men (which is the idea of the word rendered "princes." See Young's Concordance) for learning and ability could perceive anything akin to wisdom in it. However, this was not because they had the true wisdom, for all they so denominated would eventually "come to naught," but the true wisdom was what he proclaimed [PE458] among those who looked at things from a better point of view, a perfect standpoint.

Verse 7. But even in his presentations of God's plans and purposes Paul found they still retained their mystery to the man of the world, just as during the long ages since creation men had been inspired to write of these things, and yet in such a way that the real meaning was "hidden." For even before the world was God ordained that for a time His plan should be hidden, shrouded in mystery, and this was not because of any lack of interest felt by God in the world, but for "our glory." He had wonderful glory in store for the Church, and this hiding of His plans would assist in preparing them for it.

(I do not think the mystery of this passage limited to the begetting and development of the Church as in Col 1:27. There the context clearly proves the limited sense of Mystery, while in 1 Cor. 2: I think the context with equal clearness would encourage a more general significance to "mystery.")

Verse 8. The princes in earthly learning could not have known these mysteries of God's intentions, for had they known of that glorious plan they would have treated the Son of God very differently. This passage proves that a knowledge of Christ, who he was, what his mission, etc., was part of the mystery. And reasoning farther would not this mystery include the high calling, the hope for mankind, etc., in fact God's entire plan.

Verse 9. But this corroborates the words of Isaiah, "as it is written" in Isa. 64:4, "Eye hath not seen," etc. In other words God's provision both for the Church and world far exceed anything our eyes have seen, or our ears have heard, or our hearts have desired, but the Lord in His own time and way has revealed them to us.

I would give place here to a few suggestions which seem to support the thought that the things hidden to the world and revealed to the church include the earthly phase of God's Kingdom as well as the heavenly.

a-Both are hidden in mysterious Scriptural language as far as the world is concerned.

b-Both are part of the revelation to the Church.-Verse 10.

c-We find the relative pronoun "which" used several times. In Greek relative pronouns have a declension as well as personal pronouns, and in this portion of Scripture the nominative, neuter, plural form (a) is used each time. In verse 9 it occurs twice, the first occurrence being left untranslated in the A.V., but in the second case it is rendered by "the things that." It occurs again in verse 13, "which things." This shows that more than one thing is revealed to the Christian and preached by [PE459] him. But in this chapter the blessing of the church is only spoken of as one thing; for instance, in verse 7, the word "glory" describes the church's hope and it is in the singular number. (So Eave. Accus. sing. of So Ea.) Thus the grammatical construction would favor the thought that the mystery included several things, and one of those things was the share the church would get.

d-In verse 13, Paul gives us to understand he spoke about and preached these things which had been revealed to him and prepared for those loving the Lord. It is certainly manifest that his preaching included restitution.

e-The Spirit of the Lord has revealed the Millennial hope of the world, not man found it through his own spirit.-Verses 10-12.

f-Furthermore, the passage quoted in verse 9, viz: Isa. 64:4 apparently points out the work of the next age as well as this. Note verse 2 and latter part of verse 5. Even many who now continue in sin will be saved.

Verse 10 then shows how our knowledge in these matters was not the result of mere effort and study on our part, but was the result of that spirit which our Savior promised should "guide you into all truth," for the spirit of God is a spirit of investigation, even looking into the keep things in His Word, the things which do not show on the surface. These deep things pertain to every feature of the plan.

Verse 11. For who could understand the things which a man does unless he has a mind capable of taking that man's point of view. We hear of a grocer giving valuable goods away free, and unless we possess something of that same spirit, we would think him very foolish, or possibly doubt the truth of our information. So in spiritual matters, only by the spirit of God could we be enlightened to an understanding of what He would do, and be led to recognize its wisdom.

Verse 12. "Now we have received-the spirit which is of God; that we might know the things" which God has reserved for His creatures-both in heaven and on earth. And we frankly and humbly acknowledge that our knowledge of these matters is not to be credited to superior natural wisdom, but these truths were "freely given to us of God." The Apostle was not speaking of things to be given the Overcomer in the resurrection, but of things already being given him. Our Master promised, "be thou faithful unto death and I will give thee a crown of life."-Rev. 2:10. But He had already given them the truths respecting this and many other things. (See Rotherham on verse 12.) Therefore, I conclude that "the things of God" mentioned in verses 10, 11, 12, 13, 14, are the Truths of God's revelation, about the things in the two phases of His Kingdom.

Verse 13. Which things, i.e. which truths we preach, not however by [PE460] adopting the methods of worldly wisdom, but just as we discuss the things which God's spirit has revealed, so we also use the methods and words which the same spirit suggests and approves, we are not trying to make these things clear to all, but we are simply "unfolding spiritual things to spiritual persons." Diag. translation. (R.V. margin and Rotherham interpret it similarly.) These things are only intended to be unfolded to such as are willing to lay their own wisdom aside-the wisdom which looks at wealth, present worldly honor, human approval, etc.-and view things from the Divine standpoint. In this verse Paul gives a further explanation for the course he followed as mentioned in the first two verses of the chapter.

Verse 14. But the man who looks at everything from the natural viewpoint will not receive these truths, they appear foolish to him. He laughs at miracles, and ridicules the thought of the impending change in the affairs of earth. More than this, he not only will not receive these truths but he cannot, or is not able (so in Diag.) to recognize them as truths because he is looking at them improperly. He inquires, how much of our scholarship endorse these theories etc.? To grasp them as truth one must be willing to cut loose from human support, and confessing our insufficiency submit to have the Lord reveal them in His own way, through His spirit.

This verse prompts another question. Does this verse mean that only such as have received the holy spirit and been begotten to heavenly hopes can discern spiritual things. We are sure only such can discern them in an appreciative sense; but that many not begotten of the Lord can see there is a heavenly calling, and can discern much of its conditions now and privileges hereafter, we are equally sure. The trouble is because of our failure to properly understand the expression, "the natural man." Every man is either natural or unnatural, -not natural. A natural (soulical Roth. trans.) man is one who "seeks to save his soul" as per words of Christ. He does what is best for his health, his pocket-book, his business, etc., while the one who appears to take no account of such things is unnatural they fail to be guided by natural wisdom. Their unnaturalness may be the result of wickedness and lust, or it may be the result of taking the word of God for our guide and following it to the extent of sacrificing our natural interests and prospects. Some of the monks of the Dark Ages.were not natural men, but were very unnatural. However, every one who is not natural has not become spiritual. Some give up the natural things for anarchy, or for some eccentric fad, or to live a life of debauchery, but some sacrifice the natural in order to be led of God. Yet isn't there another class who are not natural men, they have surrendered earthly ways to some extent, they have [PE461] lost faith in their own wisdom to some extent, they make sacrifices to some extent; they are not taking the more natural course, but neither have they taken the step of consecration. May this not explain why they see these things? To some extent they view things from a spiritual standpoint even while refraining from becoming spiritual themselves. A man would have to leave England to see the United States, but he might take an American standpoint and not become an American, though if he appreciated what he saw he might wish to become an American.

For fear of forgetting it later I might say that "spiritual things" in verse 13 does not only mean things pertaining to the heavenly phase of the kingdom, but things revealed by God's spirit. Just as "spiritual gifts" mean gifts received through the holy spirit, while the gifts themselves were natural and material. 1 Cor. 12:1; 14:1.

If then the words "spiritual man" do not include all who are not "natural men," what term would include all who were not spiritually begotten? Paul answers this in 1 Cor. 3:13, when he speaks of the Corinthian church as being like "carnal men." A man may go ever so contrary to the natural course, yet if he is not begotten to a spiritual nature he is st ill carnal (Lat in, carnalis-fleshly), a word which forcefully conveys the thought of the Greek.

Verse 15. But he who has been spiritually begotten can discern all things. Having once been a natural man himself he understands men's motives for what they do, and having also been taught of God he is able to look into God's plans. On the contrary no one on earth is able to discern and judge him, for none can read his heart and weigh the new motives which now move him. He understands others, but they cannot understand him.

Verse 16. And now Paul's summing up of the whole chapter comes, "For who has known (through his own wisdom, what was in) the mind of the Lord? (the Lord) who will instruct him," if he is ready to be taught. But we feel no ability to think these things of ourselves, "we have the mind of Christ," the One who humbly confessed His dependence upon His Father.