1 Corinthians 2:9 But as it is written, Eye has not seen, nor ear heard, neither have entered into the heart of man… The precise words, as quoted by the apostle, are not found in the Old Testament. They are probably Isaiah 64:4, given from memory and modified by the thought of phrases found in other parts of Isaiah. Only an unreasonable sentiment concerning verbal inspiration would make difficulty about the inexactness of quotations given from memory. The sense of a passage may be precisely indicated when the words are set in a different order and form. This text has often been used as the basis of elaborate descriptions of heaven, but such treatment is only possible when ver. 9 is separated from ver. 10. The apostle is plainly dealing with some glory which has been revealed and is now realized, lie conceived of the Divine dealings with men as having been arranged in "ages," or "dispensations." We may thus distinguish the Adamic, Patriarchal, Mosaic, Davidic, Exilic, and post-Exilic. In the passage before us St. Paul shows, not merely that the Christian is another and a succeeding dispensation, but also that, in important respects, it differs from others, and is superior to others. Previous dispensations have given only faint suggestions of the surpassing glory of this one, just as Solomon's magnificent temple did but hint the exceeding glory of that later and spiritual temple, Christ's Church. We may dwell on some of those points in which the Christian revelation seems so new, so surprisingly fresh, so utterly beyond what human imagination could have conceived or human experience suggested. I. RELIGION IS NOT A CEREMONIAL, BUT A LIFE. To a Jew this was so fresh a conception as to be even bewildering. A less thoughtful Jew would be in peril of cherishing the sentiment that religion was only a ceremonial, a round of ordinances, festivals, and sacrifices. And this view of religion had become the general and prevailing notion in the time of our Lord. A more thoughtful and pious Jew would connect personal godliness with outward ceremonial, and strive to culture an inner life of trust, obedience, and communion with the outward observance of rites and ceremonies. But the new thing revealed in Christianity is, that religion is, essentially and only, the soul's life, and that all ceremonial is mere expression and agency in the work of culture. The relations are manifestly reversed. Formerly there must be ceremonial, and there ought to be life . now there must be life, and there may be ceremonial. On fully maintaining these later relations, the health and vigour of Christianity must ever depend. II. SALVATION BY A SUFFERING AND DYING SAVIOUR. This is indeed a fresh and surprising thing. Triumph is to lie in defeat. Glory is to blossom out of shame. A sublime mission is to be accomplished by a seeming failure. Life for men is to come forth out of death for Christ. It is the introduction of a new force, a moral force. Christ lifted up is to draw men. The story of the crucified One is to melt men into penitence, win their faith, and ensure such a love as shall make even self sacrifice for Christ possible. Men knew before of love that would work for those it loved, and love that would fight for those it loved, and love that would bear for those it loved; but it was new that love should die such a death, not for the loved only, but for the ungodly and enemies by wicked works. "While we were yet sinners, Christ died for us." III. SANCTIFICATION BY THE PRESENT POWER OF HIM WHO DIED. This is altogether new. Christ, as the exalted One, by his Spirit, is now carrying out his redeeming purpose in all hearts and lives that are open to him by faith. We do not struggle for righteousness by unaided personal efforts. Unseen, indeed, still the Living Christ is ever with us. Untraced, indeed, the mighty Spirit of Christ is ever working within us, sanctifying us wholly. And so, in face of all difficulties, perplexities, frailties, or hindrances to spiritual progress, we may calmly say, "If God be for us, who can be against us?" "Greater is he who is with us than all who can be against us." IV. MAN THE DWELLING PLACE OF GOD THROUGH THE SPIRIT. This is also new; for hitherto the common sentiment had been that God dwelt in places, on the mountain's crown, at the altar, in shining pillar clouds, in tabernacle or in temple. Our Lord Jesus Christ, as the God man, shows us that God can dwell in man and make man's body his temple. He can even dwell in us; and an apostle may plead with his people, saying, "Know ye not that your body is the temple of the Holy Ghost, which is in you?" Surely such an honour for us is beyond all that "eye has seen, ear heard, or heart conceived." Illustrate that aged Simeon loved God and knew something of him, but he never could have dreamed what God had in store for him - even to hold the world's Babe Saviour in his own trembling arms. What could Abraham, who saw Christ's day; or Moses, who spoke of the great prophet to come; or David, who sang of his Lord making his foes his footstool, - have really known of the Christian glories, the spiritual mysteries of the revelation in Christ? These spiritual things broke more and more clearly on the minds of Peter and John and Paul, until, in utter ravishment and wonder, they exclaimed, "Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" - R T. Parallel Verses KJV: But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. |
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