THE KING’S BUSINESS
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but assuredly in God’s power and wisdom, so that the results of his work might rest on a divine and therefore permanent basis. “■He spoke a plain and simple language as became a witness” (ii. 1; cf. xv. IS; 2 Thessalonians i. 10; 1 Timothy ii. 6; 2 Timothy i. 8; cf. 2 Corinthians xi. 6). Paul had no room in thought for anything else (Acts xviii. 5) ; nor did he consider it his business as an apostle to know more or anything else, saving Christ and Him crucified (ii. 1, 2). Paul’s personal atti tude and presence was one of fear and trembling. It may be that he was timid by nature. He seems always to have had companions with him, or at least to have longed to have them with him, especially when entering into a new field, and seemed somewhat discouraged if- he did not. One wonders if it was for this reason that three visions were granted for his encourage ment (Acts xviii. 9; xxiii. 11; xxvii. 24). Nevertheless Paul’s preaching and the thing preached were in demonstration of the Spirit and of power. (6) The Divine or True Wisdom (ii. 6-iii. 4). In this section the true nature of the divine and heavenly wisdom is de clared (ii. 6-13), and then the qualifica tions necessary on the part of those who may receive this wisdom (ii. 14-iii. 4). Paul would have the Corinthian believers understand that his preaching also was ac companied with much wisdom and depth; that in the gospel he had to proclaim a pro found wisdom was manifested (ii. 6)— facts which were easily recognized by those who were fully matured, perfected, and initiated Christians. The wisdom of the gospel, however, is a divine wisdom. It is heavenly and from God. Its source is to be found not in that which is natural and earthly, and certainly is not conceived of or understood by mere human intelli gence or philosophic speculation (ii. 8, 9). The Jewish leaders did not perceive it; for had they done so, they would have assumed a different attitude than they did towards Jesus Christ. Only those who are indwelt by God’s Spirit can appreciate and ap
prehend the deep things of God, and there is a difference in such apprehension even among believers (ii. 6; cf. iii. 1-4; Revela tion iii. 18). Just as a man’s 'inner thoughts and purposes are discerned only by the spirit that dwells within him, so is it with the things of God. The indwelling and enlightening Spirit will lead God’s peo ple to the full understanding of the truth if permitted to do so. The natural -man—■ that is, the man who is not instructed by the Holy Spirit (ii. 14)—cannot understand divine truth. Spiritual truths are capable of conveyance and apprehension to spirit ual persons only (ii. 13); “Comparing spir itual things with spiritual.” Not by “the heart ’ but by that which is highest in man and that which most vitally allies itself with God—namely, the spirit—may the things of God be comprehended (ii. 9-12). Three attitudes towards receiving and apprehending the things of God are set forth in these verses (ii. 6-iii. 4) : First, those who are deeply controlled by the Holy Spirit; they understand the deep things of God (ii. 6, 10, 13, IS, 16; cf. Reve lation). Second, those who are immature Christians, who are not deeply taught in the things of or led by the Spirit as they might and ought to be; they have but inad equate knowledge of the mysteries of God (iii. 1-4; cf. Hebrews v. 10-vi. 1). Third, those who come under the designation of “the natural man”—that is, those who are not under the guidance and control of the Holy Spirit at all; they can in no wise receive or comprehend these spiritual mat ters (ii. 8, 9, 14). 3- The Relation of True Teachers to Christ and the Gospel (iii. 5-iv. 5). We have in this section a comprehensive description of a true minister of Jesus Christ (iii. 5-9). “God is the Cause of all spiritual results; His ministers are but agents. God is the Power; His ministers are but instruments. God is the Master of all; His ministers are but the servants of all.” In his service for God the true minister or teacher is compared to a planter (iii. 6),
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