1 Corinthians

It was in this spirit that Paul had come among them at first; he would know nothing but Christ,* and Christ in His humiliation and abasement, object of contempt to senseless men. His speech was not attractive with the carnal persuasiveness of a factitious eloquence: but it was the expression of the presence and action of the Spirit, and of the power which accompanied that presence. Thus their faith rested, not on the fair words of man, which another more eloquent or more subtle might upset, but on the power of God — a solid foundation for our feeble souls — blessed be His name for it!
{* Take notice here, that Paul does not say he would know nothing but the cross, as some persons — and even Christians — wrongly apply it. He would know nothing but Christ in contrast with philosophy among these Pagans, and Christ in the most humbled form, in order to overturn the pride of man. He goes on to inform us, that among those who were initiated into Christianity he taught wisdom, but it was the wisdom of God, revealed by Him who searches the deep things of God Himself. It is a very grievous abuse that is often made of this passage (incorrectly quoted besides).}

Nevertheless, when once the soul was taught and established in the doctrine of salvation in Christ, there was a wisdom of which the apostle spoke; not the wisdom of this present age, nor of the princes of this age, which perish, wisdom and all; but the wisdom of God in a mystery, a secret counsel of God (revealed now by the Spirit), ordained in His settled purpose unto our glory before the world was — a counsel which, with all their wisdom, none of the princes of this world knew. Had they known it, they would not have crucified the One in whose Person it was all to be accomplished.

The apostle does not touch the subject of the mystery, because he had to feed them as babes, and only in order to put it in contrast with the false wisdom of the world; but the way in which this wisdom was communicated is important. That which had never entered into the heart of man* God had revealed by His Spirit, for the Spirit searches all things, even the deep things of God. It is only the spirit of a man which is in him that knows the things which he has not communicated. So no one knows the things of God save the Spirit of God. Now it is the Spirit of God which the apostle and the other vessels of revelation had received, that they might know the things which are freely given of God. This is the knowledge of the things themselves in the vessels of revelation. Afterwards this instrument of God was to communicate them. He did so, not in words which the art of man taught, but which the Spirit — which God — taught, communicating spiritual things by a spiritual medium.** The communication was by the Spirit as well as the thing communicated. There was yet one thing wanting that this revelation might be possessed by others — the reception of these communications. This also required the action of the Spirit. The natural man did not receive them; and they are spiritually discerned.
{* The passage is often quoted to show the things are so great one cannot know them. Whereas it is a quotation from Isaiah to show that what could not then be known (when the evil was there, and man was dealt with according to what he was) is now revealed, now that man is in glory in the Person of Christ, and the Holy Ghost come down to show us what is there. Christianity is not Judaism.
** I have no doubt that this is the meaning of the passage. The means were of the same nature as the thing for which they were employed (v. 13).}

The source, the medium of communication, the reception, all was of the Spirit. Thus the spiritual man judges all things; he is judged of no man. The power of the Spirit in him makes his judgment true and just, but gives him motives and a walk that are unintelligible to one who has not the Spirit. Very simple as to that which is said — nothing can be more important than that which is here taught. Alas! the Corinthians, whether when the apostle was at Corinth, or at the time of writing this letter, were not in a condition to have the mystery communicated to them — a grievous humiliation to their philosophic pride, but therefore a good remedy for it.