| Barnes' Notes on the Bible But we speak - We who have preached the gospel. The wisdom of God - We teach or proclaim the wise plan of God for the salvation of people; we make known the divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of human beings. In a mystery, even the hidden wisdom - ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην en mustēriō tēn apokekrummenēn. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made, "We proclaim the divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible, but he refers to the fact that this wisdom had been "hidden in a mystery" from people until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the divine wisdom which had been concealed from the minds of people. The word "mystery" with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures; see the note at Matthew 13:11; compare Campbell on the Gospels, Dissertation 9; part 1. The word properly denotes that which is "concealed" or "hidden;" that which has not yet been made known; and is applied to those truths which until the revelation of Jesus Christ were concealed from people, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may be in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word "mystery," however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult to that which is enigmatical and obscure; 1 Corinthians 14:2; 1 Timothy 3:16. It is applied also to the secret designs and purposes of God; Revelation 10:7. The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere; Romans 11:25; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Ephesians 6:19. Here, it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible, but that, in fact, whatever was the cause, they were concealed from them. Paul says 1 Corinthians 2:8, that had they known his wisdom, they would not have crucified him - which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible; 1 Corinthians 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of people by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of people utterly unknown" - Bloomfield. Which God ordained - Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye forever fixed. This passage proves, that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things. Unto our glory - In order that we might be honored or glorified. This may refer either to the honor which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or more probably to that "eternal weight of glory" which remains for them in heaven; 2 Corinthians 4:17. One design of that plan was to raise the redeemed to "glory, and honor, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it, he was willing to give his own Son to die on a cross.
Clarke's Commentary on the BibleThe wisdom of God in a mystery - The Gospel of Jesus Christ, which had been comparatively hidden from the foundation of the world, (the settling of the Jewish economy, as this phrase often means), though appointed from the beginning to be revealed in the fullness of time. For, though this Gospel was, in a certain sense, announced by the prophets, and prefigured by the law, yet it is certain that even the most intelligent of the Jewish rulers, their doctors, scribes, and Pharisees, had no adequate knowledge of it; therefore it was still a mystery to them and others, till it was so gloriously revealed by the preaching of the apostles.
Gill's Exposition of the Entire BibleBut we speak the wisdom of God,.... Not of men, not of the wise politicians, the learned philosophers and Rabbins; that which human wisdom has no hand in forming, nor in revealing, nor in propagating, and which is disliked and disapproved of by it: the Gospel is the sole produce of divine wisdom, and in which there is a glorious display of it; even in those doctrines which are the most charged with folly, as salvation by a crucified Christ, justification by his righteousness, pardon by his blood, satisfaction by his sacrifice, &c. in a mystery; it is mysterious wisdom. The Gospel is full of mysteries; there is the mystery of God, of a trinity of persons in the divine essence; the mystery of Christ, of his person, as God manifest in the flesh, of his divine sonship, and incarnation in the womb of a virgin; the mystery of the Spirit's grace in regeneration, of the saints' union to Christ, and communion with him, the resurrection of the same body, the change of living saints at Christ's coming, with many others: even the hidden wisdom; the Gospel lay hid in God, in the thoughts of his heart, in the deep things of his mind, the counsels of his will, and purposes of his grace; it was hid in Christ, in whom are hid all the treasures of wisdom and knowledge; it was hid under the types and shadows of the ceremonial law; and is hid in the Scriptures, which must be diligently searched for it, as for hidden treasures. It was hid from angels, and from Adam, until revealed; it was in some measure hid from the Jews under the former dispensation, to whom it was made known; and in some sense from believers, under the present dispensation, who as yet know it but in part; and is entirely hid from natural men, even from the most wise and prudent among them. This epithet expresses the preciousness, secrecy, and also security of the Gospel; hidden things being commonly of value, and being kept secret, are also safe; hidden and secret wisdom has been always esteemed, both by Greeks and Jews: hence that saying (u) of the latter, "he that would be rich in learning of the law, "and that wisdom which is hidden", in a hidden and secret place, should hide and secrete himself from the children of men.'' The apostle adds, which God ordained before the world. The Egyptians and Grecians boasted much of the "earliness" of their wisdom, but neither of them are to be mentioned with the Gospel for the antiquity of it; it is the birth of God's counsels of old, the produce of his purposes, which he purposed in Christ before the world was; a scheme of things he drew in his eternal mind; it is a transcript of the council of peace and covenant of grace, which were from everlasting; what the Jews (w) say of the law, is much more true of the Gospel, "that it was treasured up with God (they say two thousand years, and sometimes nine hundred and seventy four ages), before the world was created;'' and often speak of it as one of the seven things created before the world was (x). Moreover, this was to our glory; under the present dispensation, which by reason of the Gospel has a glory in it surpassing the former; it is to the glory both of the ministers of it, whose honour it is to be employed in preaching it, and in being by it the instruments of converting such who will be their glory another day, and to the glory of all believers who are by it called to the obtaining of the glory of Christ Jesus. (u) Caphtor, fol. 81. (w) T. Bab. Zebacbim, fol. 116. 1. Zohar. in Exod. fol. 20. 4. & 35. 1, 2. & 66. 3. & in Numb. fol. 66. 3.((x) T. Bab. Pesachim. fol. 54. 1. Nedarim, fol. 39. 2. Zohar. in Lev. fol. 14. 4. Targum Jon. ben Uzziel in Genesis 3.24.
Vincent's Word StudiesIn a mystery Connect with we speak. See on Matthew 13:11; see on Romans 11:25. The in (ἐν) has a kind of instrumental force: by means of a mystery; i.e., by delivering a doctrine hidden from the human understanding and revealed to us by God.
Geneva Study Bible{5} But we speak the wisdom of God in a {g} mystery, even the hidden wisdom, {6} which God ordained before the world unto our glory: (5) He shows the reason why this wisdom cannot be perceived by those excellent worldly intellects: that is, because it is indeed so deep that they cannot attain to it. (g) Which men could not so much as dream of. (6) He takes away an objection: if it is so hard, when and how is it known? God, he says, determined with himself from the beginning, that which his purpose was to bring forth at this time out of his secrets, for the salvation of men.
People's New Testament 2:7 We speak the wisdom of God in a mystery. The Greeks had their mysteries, like the Eleusinian, in which secrets were imparted to the initiated. A mystery is a secret as yet not made known. The wisdom of God in the gospel was a mystery hidden until Christ came, and since then fully comprehended only by the initiated, the full-grown Christians. The apostolic sense of mystery is that which was hidden, but is now disclosed to those who accept the gospel. Those who will not receive the gospel cannot comprehend this wisdom. See Ro 16:25,26 Eph 3:6 1Ti 3:16. Even the hidden wisdom. Long hidden, though existing in God's plans made before the world. Before the age (Revised Version, margin). The Greek word aion is correctly ages. The Jewish age of dispensation may be meant, or it may mean the ages of man's existence. This hidden wisdom proposed all through the dispensations the glory of God's chosen ones.
Wesley's Notes 2:7 But we speak the mysterious wisdom of God, which was hidden for many ages from all the world, and is still hidden even from babes in Christ; much more from all unbelievers. Which God ordained before the world - So far is this from coming to nought, like worldly wisdom. For our glory - Arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes.
Scofield Reference NotesMargin mystery See Scofield Note: "Mt 13:11". Margin ordained Predestination, trans. predestinated, Rom 8:29,30 Eph 1:5,11 Acts 4:28. Margin world foreordained before the ages. Cf. See margin ref., Rom 16:25, See Scofield Note: "Rom 16:25".
Jamieson-Fausset-Brown Bible Commentary7. wisdom of God-emphatically contrasted with the wisdom of men and of this world (1Co 2:5, 6). in a mystery-connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (2Co 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [Whately]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [Bengel]. ordained-literally, "foreordained" (compare 1Co 2:9), "prepared for them that love Him." before the world-rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages. to our glory-ours both now and hereafter, from "the Lord of glory" (1Co 2:8), who brings to naught "the princes of this world."
Matthew Henry's Concise Commentary2:6-9 Those who receive the doctrine of Christ as Divine, and, having been enlightened by the Holy Spirit, have looked well into it, see not only the plain history of Christ, and him crucified, but the deep and admirable designs of Divine wisdom therein. It is the mystery made manifest to the saints, Col 1:26, though formerly hid from the heathen world; it was only shown in dark types and distant prophecies, but now is revealed and made known by the Spirit of God. Jesus Christ is the Lord of glory; a title much too great for any creature. There are many things which people would not do, if they knew the wisdom of God in the great work of redemption. There are things God hath prepared for those that love him, and wait for him, which sense cannot discover, no teaching can convey to our ears, nor can it yet enter our hearts. We must take them as they stand in the Scriptures, as God hath been pleased to reveal them to us.
Matthew Henry's Whole Bible CommentaryVerses 6-16 In this part of the chapter the apostle shows them that though he had not come to them with the excellency of human wisdom, with any of the boasted knowledge and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom: We speak wisdom among those who are perfect (v. 6), among those who are well instructed in Christianity, and come to some maturity in the things of God. Those that receive the doctrine as divine, and, having been illuminated by the Holy Spirit, have looked well into it, discover true wisdom in it. They not only understand the plain history of Christ, and him crucified, but discern the deep and admirable designs of the divine wisdom therein. Though what we preach is foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom in it. Note, Those who are wise themselves are the only proper judges of what is wisdom; not indeed the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery (v. 6, 7); not worldly wisdom, but divine; not such as the men of this world could have discovered, nor such as worldly men, under the direction of pride, and passion, and appetite, and worldly interest, and destitute of the Spirit of God, can receive. Note, How different is the judgment of God from that of the world! He seeth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of politicians, nor philosophers, nor rabbis (see v. 6), not such as they teach nor such as they relish; but the wisdom of God in a mystery, the hidden wisdom of God-what he had a long time kept to himself, and concealed from the world, and the depth of which, now it is revealed, none but himself can fathom. It is the mystery which hath been hid from ages and generations, though now made manifest to the saints (Col. 1:26), hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark types and distant prophecies, but revealed and made known to us by the Spirit of God. Note, See the privilege of those who enjoy the gospel revelation: to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now, concerning this wisdom, observe, I. The rise and origin of it: It was ordained of God, before the world, to our glory, v. 7. It was ordained of God; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity; and that to our glory, the glory of us, either us apostles or us Christians. It was a great honour put upon the apostles, to be entrusted with the revelation of this wisdom. It was a great and honourable privilege for Christians to have this glorious wisdom discovered to them. And the wisdom of God discovered to them. And the wisdom of God discovered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of God concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. And what deep wisdom was in these counsels! Note, The wisdom of God is both employed and displayed for the honour of the saints-employed from eternity, and displayed in time, to make them glorious both here and hereafter, in time and to eternity. What honour does he put on his saints! II. The ignorance of the great men of the world about it: Which none of the princes of this world knew (v. 8), the principal men in authority and power, or in wisdom and learning. The Roman governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the princes of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did when our Redeemer was crucified upon the sentence of the one and the clamorous demands of the other. Observe, Jesus Christ is the Lord of Glory, a title much too great for any creature to bear: and the reason why he was hated was because he was not known. Had his crucifiers known him, known who and what he was, they would have withheld their impious hands, and not have taken and slain him. This he pleaded with his Father for their pardon: Father, forgive them, for they know not what they do, Lu. 23:34. Note, There are many things which people would not do if they knew the wisdom of God in the great work of redemption. They act as they do because they are blind or heedless. They know not the truth, or will not attend to it. III. It is such wisdom as could not have been discovered without a revelation, according to what the prophet Isaiah says (Isa. 64:4), Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath prepared for those that love him-for him that waiteth for him, that waiteth for his mercy, so the Septuagint. It was a testimony of love to God in the Jewish believers to live in expectation of the accomplishment o evangelical promises. Waiting upon God is an evidence of love to him. Lo, this is our God, we have waited for him, Isa. 25:9. 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, 2 Tim. 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, v. 10. The scripture is given by inspiration of God. Holy men spoke of old as they were moved by the Holy Ghost, 2 Pt. 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, v. 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 (v. 12); not the spirit which is in the wise men of the world (v. 6), nor in the rulers of the world (v. 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, v. 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, v. 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, v. 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, Jn. 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 (ch. 1:19, 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 (ch. 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, v. 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, Ps. 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 ch. 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 (v. 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. |
