An Exposition of Pauls Epistles, Letter 2 · Chapter 2
CHAP. II.
HEe goes forward to confirm the same doctrine which hee delivered in the foregoing Chapter, viz. That in the preaching of the Gospel he rejected Rhetorical Elegance, but was pleased with plainness, and spiritual demonstration, not that the Apostle defends the rashness or rawness of any in preaching, as if wee might speak whatsoever comes to the tongues end, without Method, or sense, in a rude stile, and contemptible kind of speaking; for the right way of preaching hath it's excellency, which neither approves of dissembling, or sordidness, but condemns the affectation of eloquence (which causes the hearer more to admire him that speaks, than that which is spoken:) for the truth thought upon, and rightly understood (when the Preacher delivers it out of Faith and Love) the simple willingly follow it, and a speech fitted to the building up of all auditors, which relishes better with the wisest hearers, than all the flourishes of Rhetoricians. This plain kind of preaching hee proves more excellent than artificial eloquence, by eight Arguments, the former of which are taken from the experience of Paul himself, and the Corinthians to whom hee writes.
Vers. 1. And I, Brethren, when I came unto you, came not with excellency of speech, or of wisdome, declaring unto you the testimony of God.
The first Argument. I Paul, when I came to you Corinthians to preach the Gospel, by which you were converted to the Faith, did advisedly abstain from the eminency of eloquence: Therefore plainness of speech in preaching the Gospel is better than artificial Rhethorick.
Vers. 2. For I determined not to know any thing among you, save Iesus Christ, and him crucified.
Argum. 2. I did not at all value it, to shew amongst you, or discover of my self the knowledge of any thing, save of the person, offices, efficacy, and vertue of Jesus Christ, and specially of his Passions and Humiliation: Therefore this way of preaching is most excellent.
Vers. 3. And I was with you in weakness, and in fear, and in much trembling;
I, being mindful of humane infirmities, in the midst of dangers, composing my self to humility without pride, preached amongst you, and carried my self pensively and tremblingly in my duty: Therefore the preaching of the Gospel plainly is the excellentest way.
Vers. 4. And my speech, and my preaching, was not with entising words of mans wisdome, but in demonstration of the Spirit, and of power.
My speech and preaching never glistered with the acuteness of wit, or humane Philosophy, nor with fineness of words fitted for perswasion, but in the evidences of Scripture, and sound truth, in which the Spirit shewed himself powerfully, and worked in your hearts: Therefore this kind of preaching is most excellent.
Vers. 5. That your faith should not stand in the wisdome of men, but in the power of God.
Giving a reason of his practice, why hee refrained himself from Humane Eloquence in his speeches, hee adds the fift argument: If I had made use of artificial expressions to convert you to the Faith, Humane Eloquence had been the cause of believing the Gospel amongst you Corinthians, and not the naked truth, (which is said to bee the power of God, because God works powerfully by it in his people) and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Humane Eloquence; but when any one by Eloquence is moved to believe, hee may bee moved also by greater Eloquence to forsake the truth of Faith: Therefore it follows, that this plain way of preaching is most excellent.
Vers. 6. Howbeit, wee speak wisdome amongst them that are perfect; yet not the wisdome of this world, nor of the Princes of this world, that come to nought.
Argum. 6. From the comparing the Gospel and Humane Wisdome together: That the Gospel hath its own proper wisdome, eloquence and lustre (in this plain kind of preaching) any one of years may bee judge; neither can it more admit of the dressing of Humane Wisdome, than the most beautiful face admits of painting. In those that undertake to preach the Gospel, the help of Humane Wisdome is requisite, not the splendour of it in preaching.
Wisdome] His comparison of Divine Wisdome in its plainness of speech, with worldly wisdome, is eightfold.
The first Comparison; They that are perfect, or grown up in the School of Christ, which have their senses exercised, to discern good and evil, this Wisdome of the Gospel they apprehend, admire, and magnifie; but that which is Humane, they suspect, and only they that are Novices, and ignorant altogether of Divine things, admire it.
Not of this world] Comparison 2. Humane Wisdome is only of this world, or temporary; but the wisdome of the Gospel is of the world which is to come, or Eternal.
Of the Princes] Comparison 3. Humane Wisdome is of men, who although they are accounted by the world for Princes, yet they perish with their wisdome, and come to nought.
Vers. 7. But wee speak the wisdome of God in a mystery, even the hidden wisdome which God ordained, before the world, unto our glory.
The other part of the Comparison; The Wisdome of the Gospel, is the wisdome of the Living and Eternal God, because it was wisely contrived of God, and because in it the wonderful Wisdome of God is revealed, touching the Salvation and Redemption of men.
In a mystery] Comparison 4. Humane Philosophy is common and obvious to every one that is indued with the gifts of Nature; but the Wisdome of the Gospel is a Mystery, or hidden wisdome, because it is not understood by natural reason, as Humane Philosophy, but by Supernatural Revelation.
Before the world] Comparison 5. In the antiquity of it, the Wisdome of the Gospel is not of yesterday, but ordained of God before the world: But Humane Philosophy is an invention lately found out, and not yet perfected or finished.
Glory] Comparison 6. The Wisdome of the Gospel appertains to Glory and Salvation, especially of us who live under grace: But Humane Wisdome, compared with this, appertains not to salvation, but vain speculation.
Vers. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory.
Comparison 7. Humane Wisdome may consist with the not knowing of Christ, but Divine Wisdome cannot. This comparison is confirmed by experience, because the chief heads of the Jews, and the Rulers of the Gentiles, (who in respect to their wisdome, seemed to get a name in the world) understood nothing of the Wisdome of the Gospel, which hee proves by this instance, because had they known any thing of the Gospel, they had either out of reverence to the Divine Power, or out of fear been wary of Crucifying the Lord of Glory so ignominiously.
Vers. 9. But as it is written, Eye hath not seen, nor ear heard, neither hath entred into the heart of man, the things which God hath prepared for them that love him.
Comparison 8. By which hee confirms and illustrates the fourth and sixth comparison: The object of Humane Wisdome, is apprehended by the external senses, and the understanding, or the natural light of reason; but the object of that Wisdome which is unfolded in the Gospel, containing those things which Christ hath procured for us, (to bee enjoyed in this present, and in the world to come) cannot bee apprehended, either by the outward senses, or the understanding, founded in sensible things, or by the discourse of reason, without revelation, because the knowledge of it, (as Isaiah speaks, Chap. 64.14.) cannot come into the heart of man naturally. From all the parts of this comparison arises
Argum. 6. The Wisdome of the Gospel, which the plain way of preaching it, best opens, far excells all humane wisdome, which only the wisdome of words (used for preaching) opens, and that with obscuring the wisdome of the Gospel: Therefore the preaching of the Gospel in simplicity, is for the best. The sum of all is, plainness of speech shews to the hearers the depth of the wisdome of God; but wisdome of words, shews how learned the Preacher is in humane wisdome.
Vers. 10. But God hath revealed them to us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Hee illustrates this Doctrine, by answering two Objections.
Objection 1. From whence therefore do you know the Gospel? Hee answers, From the revelation of the Spirit through Faith, wee understand the subject of the Gospel, which hee confirms from the end and properties of the Holy Spirit, which is given unto us; because the Holy Ghost, as it were by searching, perfectly knows all things, even the hidden things of God, and reveals to us these mysteries.
Vers. 11. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.
This property of the Spirit, hee proves by way of comparison; As the Spirit of a man can best know the things which are in man, so the Spirit of God only can know the deep things of God, and by consequence reveal them.
Vers. 12. Now wee have received, not the spirit of the world, but the Spirit which is of God, that wee may know the things that are freely given to us of God.
Objection 2. But if the Spirit only knows, what have you to do with the Spirit? Hee answers, That the Spirit is given to us that believe, not that common spirit of the world, not the gift of Eloquence, or worldly wisdome, but the Spirit, or the gift of spiritual grace, to this end, that wee may know those spiritual gifts, viz. Christ with his benefits freely bestowed upon us, through the grace of God.
Vers. 13. Which things also wee speak not in the words which mans wisdome teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual.
Argum. 7. Confirmed by the practice of the Apostles: Spiritual things ought to bee manifested (if the Apostles practice bee to bee imitated) not with the painted language of mans wisdome, but in a spiritual stile, and in words which the Holy Ghost teaches: Therefore this is the best manner of preaching: This heavenly business cares not to bee adorned, but is content to bee taught: Hee that speaks (saith Peter) let him speak as the Oracles of God, that is, let him use pious language, reverend, sanctified, speaking of divine things, as becomes the Oracles of God.
Spiritual things] Confirming this argument, hee subjoyns the eighth: Because to spiritual things, and spiritual men, or men indued with the Spirit of God, a spiritual stile, and manner of speech ought to bee fitted, using spiritual arguments taken out of the Scripture, which will not bee, if the preaching of the Gospel bee cloathed with Rhetorical flourishes, and Philosophical sentences, with painted speeches; for such kind of speech is as much unbecoming the Gospel, as Herods Purple Garment was unbecoming Christ: Therefore this manner of preaching is the most excellent.
Vers. 14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can hee know them, because they are spiritually discerned.
Hee illustrates this Doctrine, by occurring to an Objection: Some man might say, This Doctrine of the Apostle cannot bee admitted by humane reason, for there is no man but accounts it folly, not to set out the most excellent and spiritual things with the most elegant manner of speech: Hee answers, by distinguishing men, or the same man, into Rational, and Spiritual; because hee is called rational, as hee is considered in his meer naturals, or so far as in any particular act, being destitute of the Spirit, hee judgeth of divine things by the wisdome of the flesh, as also of this spiritual manner of preaching: And hee is called the spiritual man, so far as renewed in his mind and affections, hee attends to the dictate of the Spirit. Concerning the former, i. e. The rational man, (not regenerated) or any one not born again, hee grants what is objected, shewing the reasons why hee cannot apprehend nor approve this Doctrine, nor any other spiritual matter. The reasons are three. 1. Because they are foolishness unto him, and ridiculous, even those things which are the very wisdome of God. 2. Because so far as hee is so, for want of light, as also the enmity of his natural wisdome against God, hee cannot apprehend spiritual things. 3. Because spiritual things are discerned only spiritually, i. e. by a spiritual light, and the Spirit within actually manifesting the object, of which the rational man is destitute: For so great is the blindness of our mind, the deceit, perverseness, and unaptness to spiritual things, that unless wee are regenerated, and illuminated actually in every thing by the Spirit of Christ, wee discern nothing in spiritual things.
Vers. 15. But hee that is spiritual, judgeth all things, yet hee himself is judged of no man.
The other part of the distinction lies thus; The spiritual man, so far as hee is spiritual, knows all the things of God, (viz. concerning whom wee speak) and discerns the spiritual and saving manner of handling these mysteries of God, and acknowledges them according to his measure: But hee himself, in his spiritual state and actions, can bee discerned or accounted spiritual, by no man which is not spiritual, or so far as hee is not spiritual.
Vers. 16. For who hath known the mind of the Lord, that hee may instruct him? but wee have the mind of Christ.
Hee proves the answer given, by a sentence borrowed from Isai. 40.13. Because no man knows the counsel of God, but they to whom hee hath given his Spirit: And therefore no natural (or rational) man can judge concerning the mysteries of Salvation, and the spiritual manner of handling them, but only they that are spiritual, so far as they have the mind of Christ revealed to them by his Spirit, such as were the Apostles, and the rest of the Faithful, every one in his own measure.