The Apostolic Spirit

1 Corinthians 2:11-12

1Co 2:12  Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
1Co 2:13  Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
1Co 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
1Co 2:15  But he that is spiritual judgeth all things, yet he himself is judged of no man.
1Co 2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

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. .
The narrow limits of human comprehension in spiritual matters
I. Without help man knows—
1. Very little of himself.
2. Still less of his fellow-man.
3. Least of all about God.
II. This should teach him—
1. Modesty in his judgments.
2. Humility in his inquiries.
3. Confidence in the Word of God, for the Spirit knoweth all things. (J. Lyth, D. D.)


The imperfection of human insight and sympathy
1. There is an outer world in which all of us are living: and so far as regards that world, one human being may know “the things of other.” Indeed, in a quiet country town it is a proverb that everybody knows the things of everybody else. In such a place it is all but impossible for any one to keep anything about himself a secret.
2. But under this outward living another and a deeper being lies. Those around you may know just as well as you do, the externalities of your life, and yet be profoundly ignorant about all that concerns your real, inward life. And it was of this inner world that St. Paul was thinking. In one short solitary walk, just think how many thoughts pass through your minds of which your nearest and dearest can never know. And nothing more illustrates the truth of the text than to think how differently the same scene may affect different persons, according to the associations linked with it.
3. This great ignorance of the inner life of those around us—
I. Should teach us to be charitable in our judgments and estimates of those abound us. You cannot penetrate into the soul of your fellow-sinner, and know for certain what is passing there. Beware, then, how you think or say concerning him what may be cruel injustice. Let us think the best we can of our brethren in sin and sorrow.
II. Should comfort those who mourn the loss of friends. It is sometimes a cause of grief and anxiety to the relatives of the dying, that they will not be brought to speak of their religious faith and feelings in that frank way which some would wish. Ah, you do not know what solemn thoughts pass in the unseen world within your departing friend’s breast. Where a Christian profession gives good hope of a Christian end, you may well use this text as it were to eke out the humble trust of the happiness of one departed which you may fail to derive from his own brief and reserved words.
III. Should teach us our great need to have Christ for our Friend. For the text suggests to us the very awful thought that each one of us, by our make and nature, is a solitary being. Even in the case of those who know us best, there is a most imperfect knowledge day by day of our most real life. Our awful gift of personality parts us off from all created beings. Our spirits live each in its own sphere: and we cannot explain to one another. Do you want a friend, who, without your needing to tell him, will know your every shade of thought, of anxiety, of weakness, of sorrow, and who will discern the heartiness that glows through your every prayer, your every act of faith and love, the sincerity of your every struggle with temptation, the thousand things which you could not if you would confide to those you love best, and which if you could you would not. If you want all this—and every Christian does want all this—then come to Jesus. (A. H. K. Boyd, D. D.)


The personality of life
The consciousness of another is impenetrable. We cannot reach it; we cannot even conceive of it. But in our own is our existence; our existence and our personality are the same; and, therefore, we shrink from the extinction of our personality, because it implies the extinction of our existence. Christianity teaches, in a variety of ways, the doctrine of a strict spiritual personality. It is not the least remarkable characteristic of Christianity that, being of all religions the most social, it is likewise, of all religions, the most individualising. We shall look at this Christian doctrine, concerning the personality of life, in a variety of aspects. The spirit of the doctrine we take from the gospel; illustrations of it we shall seek everywhere. If we look into life, in itself as each of us finds it circumscribed in his individual consciousness, we become aware of a principle in our being by which we are separate from the universe, and separate from one another. We become aware that, by the power of this principle, we draw all the influences which act on us into our personality, and that, only as thus infused, do they constitute any portion of our inward life. It is by the power of this principle, which is, properly, myself, modifying all that is not myself, that I live, and that my life is independently my own. But some say that man has no inherent spirituality, no spontaneous energy, no sovereign capacity. Such say that man is never the master, but always the creature of circumstances. These are assertions to which no logic can be applied, and if a man, on consulting his own soul, is not convinced of their falsehood, there is no other method of conviction. No matter what may appear to be the external slavery, we still feel that we have a principle, an individuality of life, that is separate from our circumstances and above them. Take this feeling once away, and we are no longer rational, and we are no longer persons. We do not, certainly, deny the influence of circumstances. In a great degree, circumstances are the materials out of which the life is made; and the quality of the materials must, of course, influence more or less the character of the life. But the influence of circumstances on life does not loosen the inviolability of its interior consciousness. This doctrine of circumstances affords no aid even for the interpretation of that in life which may be interpreted; because for a true interpretation you should know all the circumstances that acted on the life, and you should know in what manner they acted. Bat who knows this of any one? Who knows it of one with whom he has been longest and nearest? Who can know the things of a man, save the spirit of a man which is in him? Race, country, era, creed, institutions, family, education, social station, employment, friend, companions, these are but vague data when a soul is to be judged; and, be it only a judgment on the merest externals of character, such data afford, even for this, but uncertain inference. Perhaps things of which no one takes heed are the most important. A word heard in childhood, a kind or cruel look felt in youth, a tune, a picture, a prospect, a short visit, an accident, a casual acquaintance, these, and a thousand like, may be the chief constituents of many an impulse that begins a destiny. We behold the streams of individual life as they bubble out upon the surface, but we do not see the fountains whence they spring. Every life has combinations of experience, of which another has not an idea, or the means of forming an idea. Every life has treasures of which others know not, out of which, and often when least expected, it can bring things new and old. How is it that events, incidents, objects, changes, alike in outward semblance, enter into millions of minds, and in every one of them assimilate with a different individuality. How one man is a poet, where another man is a sot; how one man is in raptures, where another is asleep; how one man is improved, where another is corrupted. Thus, whatever the visible appearances, within them there is a central self, in which the essence of the man abides. Your life is yours, it is not mine. My life is mine and not another’s. Human faculties are common, but that which converges these faculties into my identity, separates me from every other man. That other man cannot think my thoughts, he cannot speak my words, he cannot do my works. He cannot have my sins, I cannot have his virtues. Each must feel, therefore, that his life must be his own.
1. Life is first unfolded through outward nature. In that rudest state of humanity, which seems almost instinctive, we might imagine individuality as nearly impossible, but so it is not; and monotonous as the ideas and experience may appear, they become incorporated with a distinct life, in the personality of each soul. But does not outward nature afford manifest evidence that it is intended to unfold life through higher feelings than sensation? Is there no other purpose for sight than discernment of our position and our way? Is there no other purpose for hearing than the simple perception of sound? Why are there flowers in the field? Why are blossoms on the trees? Why is the rainbow painted with hues so inimitable? Or, why, also, do the waves make music with the shore? These are not necessary to feed, or lodge, or clothe us; they are not necessary to mere labour or mere intercourse. They afford nutriment to the inherent life of rational creatures. The life is indeed but narrowly unfolded in which the sense of beauty in outward nature is dull or wanting. Not to mark the seasons, except by the profit or the loss they bring; to think of days and nights as mere alternations of toil and sleep; to discern in the river only its adaptation for factories; to be blind, and deaf, and callous, to all but the hardest uses of creation, is to leave out of conscious being whatever gives the universe its most vital reality. Such a life may be called a prudent life, and, for its object, it may be an eminently successful life; but its object is paltry, and its success on the level of its object. Not that men are expected to be poets or artists, or to have the peculiar temperaments that characterise poets or artists. Not that men are expected to talk of their experience of enjoyment in nature, or to affect it if they have it not. I merely insist that the sensibilities be open to every influence of natural beauty; and I hold that if these sensibilities belong not to the individual constitution, there is a deficit in it. If the world has deadened them, the world has done the being a serious injury; if education or religious culture has not been such as to incite them, each has failed in one of the most vital offices of a true spiritual culture. Outward nature, also, unfolds life by exercising thought; not thought which is busied only about wants, but thought which delights to seek the end of creation’s laws and mysteries. But life is unfolded in its loftiest capacities when everywhere in outward nature the soul is conscious of God’s pervading presence; when it sees the goodness of God in all that is lovely, and the wisdom of God in all that is true. Every man, whether he knows it or not, is an incarnation of the immortal; and through his immortality all things that connect themselves with his soul are immortal. In every loving soul, therefore, according to the measure of its power, God re-constructs the heavens and the earth.
2. The individual being of man is also unfolded by society. It is born into society, and by society it lives. Existing at first in passive and unconscious instincts, it finds protection in the care of intelligent affections. The home, therefore, is the first circle within which personality opens, and it is always the nearest. Beyond this, the individual is surrounded with circumstances more complex. He is cast among persons whose wills are not only different from his own, but constantly antagonistic to it. And thus in society, as in nature, the unfolding of his being will be by resistance as well as by affinity. The most self-complete personality can have no development but by means of society. Intellect works by means of society. Thinkers the most abstract have not all their materials of reflection in themselves. The studies that belong purely to the mind as well as those that belong to matter, and to the active relations of life, require observation, comparison, sagacity, variety of acquisition, and experience. No man can be a thinker by mere self-contemplation. He might as well expect to become a physiognomist by always gazing in a mirror, or to become a geographer by measuring the dimensions of his chamber. A man is revealed even to himself by the action on him of external things, and of other minds. Imagination works by means of society. For society it builds and sculptures, paints, forms its concords of sweet sounds, and puts its dreams into melody and measure. But for society, virtue could neither have existence nor a name. Society, by its occupations and injunctions, by the contact in which it places will to will, by its excitements and its sympathies, elicits the power of the moral nature: society it is that trains this power, tries it, strengthens it, matures it; is the arena of its contest, is the field of its victories. But if in society the moral nature has its contests, in society also it has its charities. But while society, whether in calm or conflict, unfolds life, to this its agency should he bounded. It should not be allowed to absorb the individual life, or to crush it. With the strength, the freedom, the integrity of thought and conscience; with honest and unoffending idiosyncrasies, it has no claim to interfere. Men in our age live gregariously; and if the aggregation were for exertion and for work, this might be a benefit; but men think, men feel conventionally, and this is an evil. It enfeebles, it impoverishes the life; it depresses, nay, it denounces originality, it takes away all stimulus to meditation, reflection, or any strong mental effort. I do not impeach the value of public opinion, but I do not bow to it as an authority, nor accept it as a guide. Life in our age is too much in the mass for any thorough spiritual culture; and life is too much in the outward for any intensity of individual character. If those who use efforts for others, and use them seriously, would first use them to the utmost on their own spirits, society would advance more quickly towards regeneration. There is a mawkish tendency in some to charge their failings on this or that cause out of themselves. They were tempted, the evil was placed in their way, and they could neither pass by it nor bound over it. This is a cowardly spirit which, after all, absolves not from the transgression, while it pulls down the soul into the deepest pit of degradation. It is just as far from genuine repentance and humility as it is from honesty and heroism. When we judge others we must make every merciful allowance; but we must not teach themselves to do so; nor must we do so when we judge ourselves. I have said that we should hold every man’s personality sacred, as well as our own, and I repeat it. Why should I wish to compel any man, if such were possible, to live my life, think my thoughts, accept my opinions, believe my creed, worship at my altar. If such desire were not utterly foolish, would it not be the climax of presumption? Some one may object that the personality which I defend is an obstinate egotism. Not at all. Nor is it combative or exacting, but charitable and liberal. The absence of a true individuality produces many of the gloomiest evils with which society is deformed. Why else do people consider the meat as more than the life, and the raiment more than the body? Why else do they so esteem that which is not their being, and so little that which is? Why else do people ape the talents of others, and neglect those which are their own? Why do they so abortively attempt the work they cannot do, and overlook the work they can? Let a man be satisfied to be himself, and he will not be dissatisfied because he is not another. He will not, then, be hostile to that other for being what he is; nay, he will rejoice in all by which that other is ennobled; he will lament for all by which he is degraded. For a man, therefore, to be himself, fully, honestly, completely, does not circumscribe his communion, it makes it wider. But a man should not be content to be only roughly himself. A man ought to labour to beautify and harmonise in his interior personality; and if that be done, there will be no confusion in his exterior relationships. And what a glorious work is this! If the sculptor spends years in toil to shape hard marble into grace, and then dies contented, what should not a man be willing to bear and do, when it is a deathless spirit that he forms to immortal loveliness? After all, there is much of one’s life that is not unfolded; much that remains uncommunicated, or that is incommunicable. The very medium, language, by which spirit holds converse with spirit, is inadequate to transmit the plainest thought as it is in the mind of the speaker. Language is not representative, but suggestive, and no merely spiritual idea is exactly the same in any two minds. How much of life passes within us, that we make no attempt to impart, that we have no opportunity to impart. If we find such to be our ordinary experience in life, what shall we say of its more solemn passages? Can any man, and let him be of surpassing eloquence, communicate an absorbing thought, and the interest with which it fills him? No; we try in vain to express an overflowing joy; as vainly go we attempt to put into utterance a deeply-seated grief. Even bodily pain we cannot make the most sympathising understand. And then death—death always in shadow, always in silence, always absolute in isolation! Who, then, can know the things of a man save the spirit of a man which is in him? What misgivings, what memories, what darkening fears, what dawning hopes, may then agitate the breast, and none can know, and none can share them! We shall not seek to pierce the mystery. These solemn isolations we ought not to forget; they must, sooner or later, come to us all, and it is but common prudence to gather strength to meet them. The view that I have given in this discourse of life, some, I doubt not, will consider lonely. A great part of life must indeed be lonely. In a pure and reflective loneliness there is strength, and there is depth in it. There is great enrichment in it. To get at the meanings and mysteries of things we must converse with them alone. So the thinker is lonely; the poet is lonely; the hero is lonely; the saint is lonely; the martyr is lonely. Social affection has, indeed, great beauty; public spirit much worth: energetic talents have abundant utility; but it is by habits of independent and solitary meditation that they are matured, deepened, and consolidated. (H. Giles.)


The perfect knowledge of God
I. How it is possible.
1. Only the spirit of man knows what is in man.
2. So the Spirit of God only knows the things of God.
3. Hence the things of God can only be known by him who has the Spirit.
II. How it is obtainable.
1. Not by him who has the spirit of the world.
2. But by him who receives the Spirit by a new birth, and consequently by the Spirit understands the things that God has freely given in His Word. (J. Lyth, D. D.)


The indwelling Spirit
1. There are certain instincts in our common humanity by which every man has a sympathy with his fellow-man. No other creature but man can possess it. Mind strangely echoes mind.
2. Again every one is conscious of secret thoughts and depths in his own soul which only himself can fathom. He has feelings within feelings, which no other person can ever thoroughly understand, but which, to his own consciousness, make his individuality and his whole being.
3. Put these two truths together, and you arrive at a double analogy. As only “man” knows “man,” and as only one’s self knows one’s self, “even so the things of God knoweth no man, but the Spirit of God.”
I. Only God knows God. ‘The Holy Ghost is God. Therefore the Holy Ghost “Knows God.” But he who is “Born of Godhas the Holy Ghost in him, and he, and he only, can “know God.” It is not your reading, reasoning, listening, philosophy, piety, or prayers that will enable you to know God, but only the Holy Ghost in you. We live in the midst of two worlds, equally real, equally definite. The one is that material universe which we see, and feel, and touch. The other is—
1. A veiled world till a touch of Omnipotence opens it. You may walk in the midst of it all your life, and yet never know that it is there. To another—at your very side—these things are, at this moment, more real and more distinct than your world is to you.
2. A spiritual world, made up of spiritual pleasures, pains, conflicts, tastes, friendships, services. It is here. But it wants a new faculty to see it. Suppose, at this moment, another bodily sense were added to your five senses, what new channels of thought and enjoyment that sixth sense would add to you! And this unseen system requires a new sense before it can be perceived.
3. A much higher world. The natural world is very lovely; but it is only the shadow of that spiritual world. What if you should find, at last, that all along you have been contented with the shadow, and that you have never grasped the substance of life, because your eyes were never opened to see it?
II. If, then, everything in spiritual knowledge depends on the indwelling of the Holy Ghost, the great question is, how can i enjoy it? Only by union with Christ. Only the grafted branch can get the sap. Only the united member partakes of the life’s blood. The first act of union takes place by the free working of the grace of God. This is conversion; the new life. After that, many things will promote its increase—specially the Word of God, and prayer, and good works. Then, through union, comes the Holy Ghost; through the Holy Ghost, the knowledge of God; through the knowledge of God, the image of God; through the image of God, God; and through God, heaven. (J. Vaughan, M. A.)


The necessity of the Spirit to the understanding of the things of God
The Scripture cannot be perfectly understood except by the guidance of the same mind that inspired it. It is an outward revelation, and we need, in order to make it plain, an inward revelation also. It resembles a sundial, which is in itself perfect, but the indispensable condition of whose usefulness is light. The Scripture is the chart to glory, on which everything necessary is marked with unerring accuracy; but the one indispensable condition of its answering its end is that the Spirit, while we read it, shall be shining upon it (Psa_43:3). Or to put the matter in another way: Without some kind of sympathy with the mind of a poet, without the poetical turn, it would be impossible to appreciate poetry. And each distinct species of poetry can only be so far understood as the reader finds in himself some taste for it. The literature may stimulate the taste, but there must be the taste in the first instance. So then it would not be consonant even with reason that Holy Scripture should be exempted from the operation of a law which applies to poetry, and indeed every class of literature; that it should be feasible to enter into its significance, without having inherited their spirit. (Dean Goulburn.)


Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.
The spirit of the world and the Spirit of God
The Spirit of God is—
I. A Spirit of truth. By witnessing to the truth He condemns—
1. The errors of the world.
2. The hypocrisies of the world.
3. The false judgments of the world.
II. A Spirit of love. He inspires—
1. Love to God. Gratitude takes the place of cold thoughtlessness, sympathy with the redeeming work of Jesus takes the place of selfish isolation.
2. Love to our neighbour. One great form in which the world’s selfishness finds expression is covetousness. The Spirit of God destroys it, and fills the heart with its opposite, benevolence.
III. A Spirit of zeal. His descent was accompanied with mighty rushing winds and cloven tongues of fire. These manifested—
1. The mystery of His nature.
2. The efficacy of His grace.
3. The majesty of His presence.
4. The facility and promptitude of His operations.
5. The impression which He would make upon the apostles.
He came to change the whole aspect of society. The world was absorbed in love of the visible, occupied in things present, was indifferent to the future. The darkness of superstition and infidelity had again covered the face of the deep. The disciples, timid, feeble, and unlettered men, when inspired of God, became courageous, powerful and victorious. The Spirit of God inspires us with zeal—
(1) To confess our religion.
(2) To practise it. (Bp. Adam Flechier.)


The two kinds of spirit
The spirit of anything is that vital principle which sets it a-going; which keeps it in motion; which gives it its form and distinguishing qualities. The spirit of the world is that principle which gives a determination to the character, and a form to the life of the man of the earth; the spirit which is of God is that vital principle which gives a determination to the character, and a form to the life of the citizen of heaven. One of these spirits actuates all mankind.
1. The spirit of the world is mean and grovelling; the spirit which is of God is noble and elevated. The man of the earth, making himself the object of all his actions, and having his own interest perpetually in view, conducts his life by maxims of utility alone. The citizen of heaven scorns the vile arts, and the low cunning, employed by the man of the earth. He condescends, indeed, to every gentle office of kindness and humanity. But there is a difference between condescending and descending from the dignity of character. From that he never descends.
2. The spirit of the world is a spirit of falsehood, dissimulation, and hypocrisy: the spirit that is of God is a spirit of truth, sincerity, and openness. The life which the man of the earth leads is a scene of imposture and delusion. Show without substance; appearance without reality; professions of friendship which signify nothing; and promises which are never meant to be performed, fill up a life which is all outside. The citizen of heaven esteems truth as sacred, and holds sincerity to be the first of the virtues. He has no secret doctrines to communicate. He needs no chosen confidents to whom he may impart his favourite notions. What he avows to God, he avows to man. He expresseth with his tongue what he thinketh with his heart.
3. The spirit of the world is a timid spirit; the spirit which is of God is a bold and manly spirit. Actuated by selfish principles, and pursuing his own interest, the man of fine earth is afraid to offend. He accommodates himself to the manners that prevail, and courts the favour of the world by the most insinuating of all kinds of flattery by following its example. He is a mere creature of the times; a mirror to reflect every vice of the vicious, and every vanity of the vain. He is timid because he has reason to be so. Wickedness, condemned by its own vileness, is timorous, and forecasteth grievous things. There is a dignity in virtue which keeps him at a distance; he feels how awful goodness is, and in the presence of a virtuous man he shrinks into his own insignificance. On the other hand, the righteous is bold as a lion. With God for his protector, and with innocence for his shield, he walks through the world with a face that looks upwards. He despises a fool, though he were possessed of all the gold of Ophir, and scorns a vile man, though a minister of state.
4. The spirit of the world is an interested spirit; the spirit which is of God is a generous spirit. The man of the earth has no feeling but for himself. That generosity of sentiment which expands the soul; that charming sensibility of heart which makes us glow for the good of others; that diffusive benevolence, reduced to a principle of action, which makes the human nature approach to the Divine, he considers as the dreams of a visionary head, as the figments of a romantic mind that knows not the world. But the spirit which is of God is as generous as the spirit of the world is sordid. One of the chief duties in the spiritual life is to deny itself. Christianity is founded upon the most astonishing instance of generosity and love that ever was exhibited to the world; and they have no pretensions to the Christian character who feel not the truth of what their Master said, “That it is more blessed to give than to receive.” (J. Logan.)


Spiritual qualification for the reception of the spiritual
There are many free gifts which one man seeks to present to another, which the other cannot receive without spiritual sympathy with the giver. Sometimes the recipient has no spirit to understand the kindness that has dictated it, or to appreciate the gift itself; and so the gift is thrown away.
I. There are many things freely given to us by God. “The great things of His law” are “free gifts.” Pardon, holiness, “heaven upon earth,” are free gifts. Christ is “the unspeakable gift,” and “eternal life is the gift of God through Jesus Christ our Lord.”
II. These free gifts must be known and appreciated, or they will not be received by us. Allowing that some free gifts of Providence can be physically received by the thankless and fleshly mind, they are only partially received by such. If I do not understand, or appreciate, the labour of the artist, he may have given me some sheets of canvas and some ounces of paint, but he cannot give me his picture. The musician may freely give me the treasures that have enriched his soul, and yet my inner self, through my lack of knowledge, fail to receive a single emotion: so, the Divine Harmonist may freely give the harmony of heaven, but these joys are only received by those who know them. “This is life eternal, that they may know Thee,” &c. “We know that the Son of God is come.”
III. The knowledge of God’s free gift is dependent on the spirit that we have received. It depends on the spirit of a man what is the truth that is forced upon him. Imagine the truths conveyed to a group of men before any given scene. There are the scientific spirit, the spirit of the historian, of the politician, of the artist, of the soldier, of the philanthropist; each receives different things, because perceiving different objects. The same thing occurs in respect of spiritual life. If our spirit is haughty or selfish, how can we know, or receive, free gifts that require for their appreciation self-condemnation and self-forgetfulness? If our spirit is false, how can we receive, or know, that which depends on the faithfulness and truthfulness of God? “The natural man receiveth not,” &c. If there is no spirit of self-dissatisfaction, how can we appreciate the promise of pardon and life? The spirit of a man is open to influences from other spirits. One man may pour his spirit into another’s, communicate it to society, enshrine it in the common motives and aspirations of the race. And, just as every man has a spirit of his own, so societies, communities, nations, the world itself, may have a spirit which reacts upon the individual spirits which compose them. We speak correctly of the spirit of the age, of a system, of a class, and of the world.
IV. The spirit of the world is utterly insufficient for the purpose here indicated. This spirit has differed at different times in the world’s history. Some day the spirit of the world will be the Spirit of God. Ignorance identifies them now, and philosophy tries to prove it. The apostle was not deluded by the false philosophy of Greece. We must not be deceived by the dicta of either France or Germany. Note some characteristics of this spirit in the days of Paul.
1. Sensuality. If not sensual now, still it is sensuous and materialistic. But the things given by God are spiritual and eternal. “Therefore,” &c.
2. Selfishness. This blinds the eye to God’s gifts. We suffer as much from the selfishness of trade, politics, religion, art, and even philanthropy, as Paul did, though it may be more subtle in its manifestations. “Therefore,” &c.
3. Cruelty. The harsh repression of natural instincts—parental, filial, conjugal; e.g., the amphitheatre, modes of warfare, court intrigues. The spirit of the world is materially changed in this respect, but its traces are still to be seen, and they war with God’s free gifts.
4. The love and lust of conquest.
5. The love of money.
6. Enterprise. But in all these respects, in proportion as we catch and embody the spirit of the world, we incapacitate ourselves for knowing or receiving the things freely given to us of God.
V. The reception of the Spirit of God will strike a relation at once between our understanding and the truth—between our hearts and the Divine appeals to our feelings—between our wills and the calls of duty and self-sacrifice. “The Spirit searches all things, even the deep things of God.” We may have this Spirit if we will; we have quenched and resisted more of this Spirit than is enough to do for us all we want. Receive the Spirit. Pray for an abundance of it. “If ye, being evil,” &c. (H. R. Reynolds, D. D.)


The peculiar spirit of Christians
I. The peculiar spirit which God has given to Christians. He has not given it to the world, and it is directly opposite to the spirit. If the latter is selfish, then the former must be benevolent. And according to the Scriptures, the spirit which God gives is the spirit of benevolence, which is the moral image of the Deity. “Except a man be born again, he cannot see the kingdom of God.” And the reason is, “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” And that spirit which is the fruit of the Spirit is love. “Love is of God, and every one that loveth is born of God.”
II. This peculiar spirit gives Christians a peculiar knowledge of spiritual and Divine things. “That we might know the things that are freely given to us of God.”
1. The spirit of love which Christians receive from God removes that ignorance of spiritual and Divine things which is peculiar to sinners. As the removal of scales from a blind man’s eyes will remove all the blindness, so love must certainly remove all that blindness or ignorance which arises from selfishness (1Co_2:14-15; 2Co_4:3-4; 2Co_4:6; 2Co_3:14-18).
2. The way in which God enlightens the minds of men in the peculiar knowledge of Himself is by changing their hearts, or giving them a pure, benevolent spirit. “I will give them an heart to know Me.” As their ignorance of God arose from the blindness of their hearts, so in order to remove that kind of ignorance, He determined to give them a wise and understanding heart, or a spirit of true benevolence.
3. There is no other possible way by which God can give Christians the knowledge of Himself and Divine objects, but by giving to them His own Spirit, or shedding abroad His love in their hearts. He cannot convey this peculiar spiritual knowledge by mere inspiration. He inspired Saul, Balaam, Caiaphas, but this did not remove the blindness of their hearts. And Paul supposes a man may have the gift of prophecy, &c., and yet be totally destitute of the true love and knowledge of God. Inspiration has no tendency to change the heart, but only to convey knowledge to the understanding. For the same reason, God cannot give men this knowledge of Himself by moral suasion, or the mere exhibition of Divine truth, nor by mere convictions of guilt, fears of punishment, or hopes of happiness; the only way in which He can give it is by giving them a benevolent heart. For—
(1) By exercising benevolence themselves, they know how all benevolent beings feel—God, Christ, the Holy Spirit, angels, &c. So the apostle argues in the text and context. As one man knows what his rational faculties are, or what his own selfish feelings are, so he knows what another man’s are. Just so, says the apostle, we who have received the Spirit which is God, know the things of God.
(2) The peculiar spirit which they have.
(3) This spirit necessarily gives Christians a peculiar knowledge of the distinguishing truths of the gospel. The whole scheme of the gospel was devised and adopted in, is carried on, and will be completed by benevolence. Benevolence, therefore, prepares Christians to understand it (Eph_3:17-19).
Conclusion: If the peculiar knowledge which Christians have of God and of Divine things arises from benevolence, then—
1. There is nothing mysterious in experimental religion. Christians have experienced no other change, but from sin to holiness, or from selfishness to benevolence. There is nothing more mysterious in loving God than in hating Him. The men of the world love to hear experimental religion represented as mysterious, because they are ready to conclude that they are excusable for not understanding it. All experimental religion consists in disinterested benevolence. And is this a mystery which sinners cannot understand? By no means; they can fully understand and oppose it.
2. There is no superstition or enthusiasm in vital piety, or experimental religion, for benevolence leads those who possess it to hate and oppose all superstition and enthusiasm.
3. They who are real Christians may know that they are such. The Spirit which they have received from God, bears witness with their spirit that they are the children of God. “We know that we have passed from death unto life, because we love the brethren.”
4. They may always be able to give a reason of the hope that is in them, though unable to exhibit all the external evidences of the Divinity of the gospel. They know the gospel is Divine, by the Divine effects it has produced in their hearts.
5. Sinners may know that they are sinners, by the spirit of the world, which reigns within them, and governs all their conduct. (N. Emmons, D. D.)


Apostolic inspiration
I. Not the inspiration of this world.
1. Learning.
2. Reason.
3. Genius.
II. But the inspiration of the Holy Spirit.
1. Divinely communicated.
2. Divinely acting upon their minds.
3. And thus enabling them to know the things freely given them of God. (J. Lyth, D. D.)


Paul’s protest against worldliness
I. The curse of the Church. The spirit of the world. This worldly spirit had wrought terrible mischief at Corinth. It is—
1. The evil element that surrounds the Church.
2. The insinuating guile that ensnares it.
3. The espionage that betrays it; like Delilah, it ensnares with flattery and song, deprives of the secret all strength, and delights in the discovered weakness.
II. The cure of the Church. The Spirit which is of God.
1. It is found in a Divine gift. The Holy Spirit that enlightens, regenerates, sanctifies, comforts, and strengthens, is received as a supernatural deposit by every one who repents of sin, believes in Christ, and practises holiness.
2. This is the royal amulet of the Church. It protects the Church with the “love of the Spirit.” It conducts the Church by “the Spirit of truth.” It commends the Church by the Spirit of purity.
3. It is the infinite resource of the Church; obtained by the intercession of Christ it is to “abide with us for ever.”
III. The Crown Of The Church. The highest point of Church life—“that we might know the things,” &c. (J. Odell.)


The efficient minister
I. Whence he derives his knowledge.
1. Not from worldly sources.
2. But from the Spirit of God.
3. Through the medium of the Word of God.
II. How he imparts it.
1. Not according to human wisdom.
2. But in dependence upon the Spirit of God.
3. Comparing spiritual things with spiritual. (J. Lyth, D. D.)


Spiritual knowledge attained
I. The things to which it refers. These are expressed under a variety of names (1Co_2:9-11; 1Co_2:14). They are—
1. Spiritual in their nature (1Co_2:13). They relate to God, who is a Spirit; to the soul and its spiritual concerns; to heaven, its society, employments, and pleasures, which are purely spiritual.
2. Divine in their origin: “given to us of God.” All the great and good things of the gospel are in Him and come from Him.
3. Free in their communication; clearly made known, but “freely given to us.” They flow to men, irrespective of human worthiness; communicated “without money and without price.”
II. The knowledge of these things is—
1. Personal. In order to its answering any useful end we must have it for ourselves.
2. Scriptural. Our acquaintance with “the things freely given to us of Godmust be according to the truer nature of these things; it must agree with the gospel.
3. Accompanied with faith. Let his views be ever so Scriptural and correct, they are of no saving worth unless he give credit to them with his whole soul.
4. Productive of fruit. Faith is known by its fruit, and the value of knowledge is determined by its influence and effects.
III. The way in which this knowledge is attained. “We have received not the spirit of the world, but the Spirit which is of God.”
1. What this spirit was not. The spirit of the wise of the world was not friendly to the gospel. It was a spirit of pride, of self-sufficiency, of prejudice, and conceit. The spirit of the world is
(1) “The spirit of error.” It cannot therefore be friendly to our knowledge of the truth.
(2) “The spirit that lusteth to envy.”
(3) “The spirit that now worketh in the children of disobedience.” If we are true Christians we have not received but have renounced this spirit. It is “from beneath.”
2. Who this Spirit was—“the Spirit which is of God.” This is a good Spirit, the reverse of that which we have noticed and producing opposite effects. Observe—
(1) His names: The Holy Spirit and Spirit of holiness; the Spirit of wisdom, of grace, of truth, of Christ.
(2) His offices—to teach, guide, enlighten, enliven, comfort, purify. The text suggests His office as a Teacher; for He is received “that we might know the things which are freely given to us of God.” The Father teaches by the Spirit; and His teaching invariably leads to faith and hope and rest in the Lord Jesus Christ (Joh_16:13-14). Conclusion: What is the knowledge which you are seeking? Is it, or is it not, the knowledge of “the things which are freely given to us of God”? Acquaintance with other things is lawful and proper, but what can compensate for ignorance of the things which belong to our peace? The season of youth is most friendly to the acquisition of knowledge; and this applies to the knowledge of the gospel; but how rarely are young persons in earnest in this concern!
2. What is the proficiency which you are making? This question particularly concerns aged professors. You have long been planted in the house of the Lord, but what is your growth? Does your progress keep pace with your years?
3. What is the spirit which you have, and under which you live? Is it “the spirit of the worldor “the Spirit which is of God”? (T. Kidd.)


Divine knowledge
I. Its source.
1. The Word of God—
2. Which contains a revelation of Divine truth.
3. Freely given.
4. Of God.
II. Its means.
1. The Scriptures are to be understood not by the help of mere learning or criticism—
2. But by the assistance of the Holy Spirit—
3. Which we receive by faith and prayer. (J. Lyth, D. D.)


Divine benefactions
I. The gifts. “Things.”
1. Real, not ideal; not to be imagined, admired, but “known.” The gospel scheme is of surpassing beauty, but its aim is not to enchant the fancy, but to enrich the experience.
2. Many and various “things” not single or stereotyped. Our Father has more than our blessing for His children, and those blessings differ according to the object to which, or the circumstances under which, they are given.
3. Practical, not speculative. True, there are “things which angels desire to look into” in the gospel; but in the main it is not a thing to be reasoned about but to be enjoyed in the heart and exhibited to the life.
4. Divine not human. Man never saw, heard, or imagined them, much less invented or created them.
II. The giver—“God.”
1. Infinite in resources, and therefore “able to do exceeding abundantly.” “Enough for all, enough for each,” &c.
2. Loving in disposition, and therefore willing and ready to supply all our need.
3. Wise in administration, and therefore suiting the gift exactly according to the requirements of the recipients, and so augmenting their values.
III. The manner. “Freely.”
1. Without restriction. The gifts are needed by all, and are therefore given without respect to nation, class, rank, &c.
2. Without cost. The water of life is offered freely because none could purchase it.
2. Without regard to merit, because above all merit. (J. W. Burn.)


Spiritual things
I. Their reality. It is remarkable how often the word “things” occurs in this chapter. This gives reality and something like shape and touchableness to the spiritual world. Thing is a wide word; it is the short way of saying thinking; thinkings are the true things; things visible are valuable only as they express thought. Thus the universe is the thinking (or thing) of God; every star is an expression of His mind. We must indeed stand back, nor come too near. When I was a child I thought as a child, foolishly supposing that he who gave me a penny gave me something real, and that he who gave me a thought had simply given me nothing. But now I am a man I see that to think is to have. Had I known it properly the penny actually was a thought, a thought of love or care. The picture was a thought before it was a mystery of colour. The cathedral was a thought before it rose to heaven in tower or pinnacle or swelling dome. The book was a thought before it was embodied in paper or ink and binding. Go back from shapes and colours and find your way into things, thinkings—in the beginning was the Word! When you are told that this is practical and that is metaphysical or even sentimental, what is meant by the definition? It is equal to saying, this is the outside and that is the inside—no more! It is unhappily quite possible for a man to be satisfied with the outside, and, indeed, to contend there is nothing but outside. He forgets that the tabernacle was built for the ark; that the outward exists for the sake of the inward. Suppose a child so demented as to be satisfied with the outside of his father’s house, to say, “When I have discussed every mystery connected with the stone, the wood, the glass which I do see, it will be time enough to open the door and pry into the unknown and the unthinkable. They tell me that is my father’s face at the window, but let me settle the mystery of the window before troubling myself with the mystery of the face. They say he wants me; when I have settled the geology of the doorstep, I may pay some attention to the fanatics who suppose that my father is so idling away his time.” We should see the lunacy and impiety of this, and it is possible to repeat this substantially in the concerns which lie between God and the soul of man.
II. Their freeness. They are given lavishly, abundantly, and without price or tax, so that the poorest may have equal chances with the rich. Every man may find a hundred ways leading straight into the King’s presence; the grassy way, open to humblest men; the starry way, trodden by loftier minds; the providential way, studied by the patient in their retirement and suffering, so that neither the blind nor the weak shall be lost for want of an open road to heaven. This is Godlike. “He that spared not His own Son,” &c. “Not as the world giveth, give I unto you.” God giveth to all men liberally and upbraideth not. But here is a peculiar temptation. The very largeness of the inheritance is a temptation to neglect or extravagance. Let us watch ourselves, or we may turn the bounty of God into an occasion of sin.
III. Their revelation (1Co_2:10). Even the things that are seen require to be made clear by revelation. How much more the testimony which is addressed to an understanding perverted and a heart poisoned by sin? The Bible is revelation, ,but the revelation itself needs to be revealed. “Open Thou mine eyes, that I may ,behold wondrous things out of Thy law.” “Then opened He their understandings that they might understand the scriptures.” The inspiring Spirit must make plain She book He hath inspired or it will be a letter hard, cold, friendless: but with the Spirit it will show you its beauty, its unsearchable riches. Is it enough to snatch it up and hastily peruse the dead print? Not so did the saints of old study the lively oracles. “O how I love Thy law, it is my meditation all the day.”
IV. The disadvantage of having to put them into human words (1Co_2:13). To show our own cleverness in the use of words has been at once the temptation and the curse of Christendom. Fewer words, plainer words, the better; more thought, more feeling, more devotion, that is what we want (1Co_2:1). All the Christian preachers whose fame is immortal in England at least have been, from a scholastic point of view, more or less rude in expression, so that in their case it was not by might nor by power, but by God’s Spirit, that the great victories for Christ were won. Worldly wisdom is the curse of preaching. (J. Parker, D. D.)


Capacity of regenerate men to understand the Scriptures
In regeneration men become able to understand and appreciate the Holy Scriptures. Of course this proposition implies that unrenewed men are incapable of a true knowledge of Divine truth. The things of the Spirit of God are beyond the reach of the natural man; he cannot know them because they are spiritually discerned. The history of the world, using both terms history and world in their broadest sense, has two aspects. We will endeavour to discern between them, and to point out their true, mutual relations. That view of the world which is almost universally taken may be designated as the natural one, in opposition to the spiritual one. The world is contemplated as a vast system of causes and effects curiously linked in together, and susceptible of analysis into distinct series arid orders, emanating perhaps in the first place from an intelligent, holy, and benevolent first cause, and pointing to some indefinable harmony and concentration far off in the future. It is the work of science to perform this analysis. The plain matter-of-fact man sows and reaps, buys and sells, manufactures and operates, produces and consumes, untroubled by matters in which he has no direct concern. The shaking of kingdoms affects him only as it affects his markets. Or if he is aroused to a momentary excitement, he never forgets the main chance. If his plans succeed he magnifies his own wisdom and skill, and rejoices that the sun shone, and the rain fell, and the winds blew all in their season. Or if his plans fail, he regrets his undertaking and laments over the occurrence of unfavourable events. Everything is material and according to sense. The more reflecting and philosophic men of the world entertain essentially the same views, only refined, and generalised, and lifted above the grossness of mere appetite and calculation. In their silent retreats or their dignified assemblies they theorise, and speculate, and affect to decide upon the past and prophesy concerning the future, while the multitude, with little reflection, does the acting that is the counterpart and occasion of their thinking. They discover and announce the laws of moral, and intellectual, and natural science as they are gathered from history, and observation, and consciousness. But alter all, something is wanting of which science gives no account. What she has told us is of the earth and has an earthly savour. It may be true, but it is not all the truth. No scientific man however skilful, no philosopher however profound, ever get beyond the world and above it. Their views are sensuous; such as they might entertain were there no Bible; such as they do entertain with the Bible but without the enlightening Spirit of God. Now there is another view of the world which we may call spiritual in distinction from natural. It includes the natural, the whole of it. It discards no genuine science. It rejects no philosophy that is not falsely so called. It interferes with no personal, domestic, or social duties. It is ready to investigate all the processes of matter and of mind. It will dig with the geologist into the bowels of the earth, and with the astronomer scan, through the telescope, the nebulae that whitens the heavens. It will discuss the law of nations with the statesman, and urge the individual and the community to personal and social reform as boldly and zealously as any reformer of them all. It is a view of the world as a whole and in all its parts; omitting nothing, and unjustly condemning nothing. But it is not a view of the world alone; as if the object of its creation, and the assurance of its continuance were in itself. It sees something before the world, out of which it came; and something after it to which it tends. It sees a harmony between this beginning and end, that is unbroken by the intermediate time. Nay, it sees in time but the confluence of the eternities, and in matter and sense the vesture and energetic working of the Infinite Spirit. It sees the world as it is. And, what is the world? Why was it made? Why is it continued? What is the motive power of all this vast and varied machinery? Whence these compensating forces that keep the solid globe and its sister planets balanced and moving in their orbits? What keeps the river channels full, and agitates the restless sea, and stirs the viewless winds, and brings out from the unpromising soil the tinted flower, and the leafy oak, and the nutritious grain? What is the meaning of history? What intend all these records that are carved on the mural faces of mountains, or deposited in the strata that compose the earth’s crust, and scattered everywhere both on and beneath the earth’s surface? What may we learn from the annals of our race imperfectly kept though they have been? What will become of Europe? What will become of the Jew, and what of the Gentile? How will the connection between them result? Such questions as these suggest themselves in numbers without number. We want an answer disclosing the spiritual and true idea of the world and of human affairs. And there is an answer to them. The mystery of life has its solution. The confused and jarring course of events has its order, and has had from the beginning. There is one grand idea, one primal truth, that pervades the entire system of the universe. Every thing, every event, every mode of existence, refer directly or indirectly to it. This truth is the truth of Christ. Of Him and for Him are all things; by Him they were created, by Him they stand, and to the manifestation of His glory they tend. No man is a scholar who does not study Christ as the essence of all knowledge, and the embodiment of all truth. All history is the revelation of Christ; and all histories which do not present this fact are partial and inconsequent. The age to come is the Christian age; and whoever puts a sensuous and worldly interpretation on prophecy, or ventures with uninspired lips to predict a state of society and the introduction of a new era, in which Christ shall not be all in all, will find his prediction falsified and his interpretation scattered like chaff before the wind. It is in Christ, then, that we find all the strange and, complicate phenomena of the world resolved. There is no other light than that. The light of nature, the light of science, the light of reason, the dim light of antiquity and the glare of modern times are illusory and vain, mere ignes fatui, will-o’-the-wisps that lead those who follow them ever deeper and deeper into the mire. This Divine light shines only from the Word of God. What is the Bible to an unbeliever? Perhaps a moral treatise; perhaps a story, or a song, or the rhapsody of an enthusiast; perhaps a treasure-house locked up and barred, in which he, knows there is treasure, but to which he has no key. But it is no word of Christ, condemning, convincing, converting, sanctifying, saving. It is not the truth, living and brilliant, and able to raise the dead. In his unbelief he seeks no life there, but hunts for it in the weak and beggarly elements of this world. What is the Bible to the believer? It is his all. It is light in darkness, joy in sorrow, life in death. It is the communication, the embodying of the Holy Ghost, proceeding forth from the Father and the Son. It is the touchstone of all wisdom. Tell me, does not regeneration teach men that Word which is the power of God and the wisdom of God unto salvation? And can any one who has not tasted of this good Word, and been enlightened by the Spirit of God, attain this knowledge? Does any such one believe in Christ? Does not every unregenerate man believe in the world, and in himself, and in his personal experience, and in his reason, and in his arithmetic, and his science, and his philosophy, and refuse to believe in Christ and the Scriptures which testify of Christ? And in conclusion, let me ask you, do you sufficiently appreciate your privilege of knowing the Word of God? Do you subordinate all other knowledge to this, and regulate all other knowledge by this? The Bible must be everything or nothing. It is the chart of redemption, and everything in creation and providence is subservient to redemption. It is the inspired record of Christ; of what He was, and is, and will be. Let it dwell in your hearts. Let it control your lives. Let it animate your affections. Let it stimulate your devotion. (J. King Lord.)


The things freely given us by God
I. The doctrine contained in the words, “freely given to us,” and “we have received.” Whatsoever we have is of God’s free gift; and as in the department of nature it is the Lord that giveth life, and all things, so in the department of grace it is the Lord that blesseth us with every spiritual blessing.
1. Let us observe the simple word “given,” a word so simple that one would think it impossible to be mistaken.
(1) Let it stand by the side of the word “offer.” For there are some that say God merely offers grace and salvation in the gospel. But God says that He gives grace and salvation. The offer only comes half way, and there stops, but the gift comes home. So it is in the things of God. When God intends grace for any poor soul, He does not stop half way and wait for our closing with His offer, but He comes home to our very soul, and makes a sure lodgment of the blessing.
(2) Further, if to give means to offer, it certainly means much more than to sell; for there be some who tell us that God gives upon conditions, or, in other words, sells grace; into which error they have been drawn by their inability to perceive that the “ifs” of the New Testament are not conditional, but evidential. I know of no other condition on which sinners are saved but the death of the Son of God.
2. Lest we should make a mistake concerning the matter or manner of God’s giving, He hath added another word here to clear it up; we read of the things “freely” given to us of God. We know the miserly disposition of some men, who in order to preserve a decent appearance in the world lay out some of their money in charity, yet have so niggardly a way of doing it, and such an ungracious manner in bestowing it, that an honest man would rather go without than accept anything at their hands. Now, God would have us know that He is not one of these niggardly people, and therefore tells us that what He gives, He also freely gives. But in order to constitute it a free gift two things are necessary; it must be done without compulsion, and without condition; either of these destroy the freeness here spoken of.
3. Again, let us remark how God’s free giving is further illustrated by another word which stands contrasted with it in the sentence: “We have received.” Now this expression takes away all idea of any merit, power, or wisdom in the favoured objects of God’s bounty, as completely as does the former; and when both are viewed together, they give a twofold testimony to the truth of the grace of God.
II. The things themselves which are freely given to us of God. What is there which God hath not given us? for the apostle in the next chapter tells the believers in Jesus, “All things are yours,” &c. But sweet as this description is, what would all this be, what would heaven be to him that loves God in His beloved Son, if the object of that love formed no part of the heavenly enjoyment? Therefore also God hath abundantly revealed it to us, that of these “all things” we speak of, He hath given Himself both as the cause and the substance; so that we may know that as all blessings come from God, so all blessedness is centred in God. Now to show this from Scripture that God gives Himself to us, we may observe that single sentence more than ten times repeated in the Bible, “I will be their God!” There is a twofold meaning in these words. First, I will give Myself over to them in covenant characters. All this is expressed in those words of Hosea (chap. 2:19, 20). Having thus made Himself over to us, He becomes bound to us to deal with us in lovingkindness and tender mercies. But there is another meaning of it which comes nearer to the point. God gives us Himself most truly when He gives us His Christ, for He is over all God blessed for ever, Amen. God in Christ, and Christ in God, shall be the Sun of heaven; a Sun that shall no more go down. If God thus makes over Himself for our eternal consolation and blessedness, how can we doubt whether or no He hath also given all things together with Him. Having given the greater, how could He withhold the less? (Rom_8:39). So, then, we need argue that matter no further; but of the “all things” here spoken of I would merely select one as being most important to be known, which is our complete justification, called by the apostle the gift of righteousness (Heb_9:26). Now a word or two more shall be added to show that we are really righteous before God by the presence of righteousness. And, first, it will appear from many parts of Scripture, that where there is an absence of sin, there is and must be the presence of righteousness; in short, that one cannot be without the other. This is shown plainly by Dan_9:24, where he enumerates the blessings to be brought upon the Church by the advent of Messiah, at the expiration of the seventy weeks; for He was not only to “finish transgression,” and make “an end of sin,” but to bring in “everlasting righteousness.” Here both the one and The other are attributed to the same event; and therefore he that believeth in that Messiah hath not only his sins put off, but an everlasting righteousness put on. Again, David saith (Psa_32:1). But what is the Holy Ghost’s comment on those words by the pen of Paul? David, says he, “describeth the blessedness of the man unto whom God imputeth righteousness without works(Rom_4:6): so, then, what can be clearer than this, that where sin is not imputed righteousness is imputed, and this makes the believer doubly blessed. Again, this truth may be made to appear yet more clearly by comparison. There are some things in nature so completely contrary that the one cannot exist where the other is, and the absence of the one plainly indicates the presence of the other. The absence of sickness is health; the absence of darkness is light; the absence of filth is cleanliness. So in like manner the absence of sin is righteousness. Now observe how it is, that of sick, filthy, and dark sinners, we become healthy, and clean, and saints of light.

1. “By His stripes we are healed(Isa_53:5). Here is our sickness gone, and health established.
2. “The blood of Christ cleanseth us from all sin(1Jn_1:7). Here is filthiness abolished, and cleanliness in its place.
3. “Ye were once darkness, but now are ye light in the Lord(Eph_5:8). Here “the darkness is past, and the true light now shineth.”
III. “We know the things that are freely given to us of God,” and that, not by the spirit of the world, but by the Spirit of God. Could we tell the world no more than what we have already considered we should have told them great things; for the love of the Father, and the Son, eternal and unfathomable, are therein revealed; but we have some of the Spirit’s: love yet to declare, who giveth us the most comfortable knowledge of these things. We grant, indeed, that with our bodily eyes we have never seen Christ Jesus the Lord; but the Lord giveth to His children an eye even to see clearly things in themselves invisible. But if it be asked, How do we arrive at this most excellent and comfortable knowledge? The words of the text plainly answers, “We have received not the spirit of the world, but the Spirit of God, that we might know the things that are freely given to us of God.” By the spirit of the world is here peculiarly meant worldly wisdom, which in the preceding chapter he has shown to be utterly unprofitable in order to teach us the deep things of God. But that which maketh us wise unto salvation, and teacheth us that we are sinners saved by Christ’s blood, is the wisdom which cometh from above, the gift of the Spirit of God. No man is possessed of this heavenly wisdom except he be a heavenly man, that is, except he be born from above. (H. B. Bulteel, M. A.)