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The personal references in St. Paul's Epistles are suitable to the epistolary style of correspondence, and necessary as the vindication of a man who was seriously attacked and slandered. Generally his allusions arc more or less directed to his claim as an apostle. Because this did not take precisely the same grounds as the claims of the earlier apostles, it was easy for his enemies to question and even deny his rights. St. Paul's chief argument is that the "signs of an apostle were wrought by him," and here, in our text, he urges that his teaching was manifestly inspired and sealed by the Holy Spirit, and that his apostolic claim was fully recognized by all "spiritual men." Wickliffe skilfully renders the last clause of ver. 13, "Maken a liknesse of spyritual things to goostli men."

I. THE DIVINE PREPARATION FOR APOSTOLIC TEACHING.

1. The apostle must have received the Spirit of God. Personal experience of regeneration, and personal openness to the Divine incoming, are absolute essentials to all Christian service as teachers, in older days and now, in the lesser spheres as well as the greater. Judas can teach nobody; only as "converted" can St. Peter "strengthen the brethren" or "feed the lambs."

2. He must know the things of God through the Spirit's teaching. Here the adequacy of the Spirit to be the renewed man's Teacher may be shown.

(1) He knows God.

(2) He knows man.

(3) He has access to man's mind and heart, and an adaptation to each individual can be assured.

The operations of the Divine Spirit as the renewed man's Teacher also require consideration. Generally it may be said that he unfolds the redemption mystery in its practical details and applications. Our Lord's division of his work is that he teaches

(1) of sin;

(2) of righteousness;

(3) of judgment.

The true preparation for teaching is an inner spiritual life, a Divine indwelling and endowment, and these finding expression through the natural powers and relations. There is a full sense in which the true Christian teacher has still an inspired and sanctified speech, and therefore all the authority which the Divine Spirit can give.

II. THE MINISTRY OF APOSTLESHIP IN HUMAN LANGUAGE. "Which things we speak." Speech is almost our best force for the communication of truth and for the impression of duty. It works by persuasion, not force. It has no physical, but wholly moral power. Yet history declares, in repeated instances, how human words can sway emotion and arouse to action; e.g. the Crusades. But man's words may be mere words, incapable of producing more than limited effects upon passion, sentiment, etc. They may have a Divine life in them, and so be mighty to break stubborn hearts, bow the wicked to penitence, draw men to God, and change the whole character of the life. Words which the Holy Ghost teacheth are mighty to pull down strongholds. By the "foolishness of preaching" men are saved and blessed. But the sphere of apostolic speech is clearly defined. Such a teacher speaks spiritual things; and it is indicated that he will speak in vain, save as men are receptive, spiritually toned, having the spiritual sensibility quickened. The merely natural man cannot receive God inspired teachings. So there is at once a preparation of the teacher, and a preparation of those to whom his words are addressed. The practical duty of culturing Christian life and feeling, in order to gain the best blessing from our pastors and teachers, may be made the subject of an earnest and effective conclusion. - R.T.

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KJV: 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.

WEB: But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God.