Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is judged by no one. “For who has known the mind of the Lord, that he should instruct him?” But we have Christ’s mind.
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But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man, except the spirit of the man, which is in him? Even so, no one knows the things of God, except God’s Spirit. 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. We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is judged by no one. “For who has known the mind of the Lord, that he should instruct him?” But we have Christ’s mind.
Parallel Translations
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Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned.
But he who is spiritual discerns all things, and he himself is judged by no one.
“For who has known the mind of the Lord, that he should instruct him?” But we have Christ’s mind.
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For the naturall man perceaveth not the thinges of the sprete of god. For they are but folysshnes vnto him. Nether can he perceave them because he is spretually examined.
But he that is spretuall discusseth all thinges: yet he him selfe is iudged of no man.
For who knoweth the mynde of the Lorde other who shall informe him? But we vnderstonde the mynde of Christ.
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But the naturall man perceiueth not the things of the Spirit of God: for they are foolishnesse vnto him: neither can hee knowe them, because they are spiritually discerned.
But hee that is spirituall, discerneth all things: yet he himselfe is iudged of no man.
For who hath knowen the minde of the Lord, that hee might instruct him? But we haue the minde of Christ.
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (63)
- 1 Corinthians 1:18 (v14) For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God.
- Romans 8:5-8 (v14) For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the…
- Matthew 13:11-17 (v14) He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him…
- Isaiah 40:13-14 (v16) Who has directed Yahweh’s Spirit, or has taught him as his counselor? Who did he take counsel with, and who instructed him, and taught him…
- 2 Corinthians 4:4-6 (v14) in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
Show all 63 cross-references
- Romans 11:34 (v16) “For who has known the mind of the Lord? Or who has been his counselor?”
- John 16:13-16 (v16) However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he…
- 1 John 2:27 (v14) As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing…
- 1 Corinthians 15:46 (v14) However that which is spiritual isn’t first, but that which is natural, then that which is spiritual.
- Jude 1:19 (v14) These are those who cause divisions and are sensual, not having the Spirit.
- John 15:15 (v16) No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I…
- James 3:15 (v14) This wisdom is not that which comes down from above, but is earthly, sensual, and demonic.
- John 6:44-45 (v14) No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. It is written in the prophets,…
- John 10:26-27 (v14) But you don’t believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me.
- 1 Corinthians 2:12 (v14) 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…
- 1 John 2:20 (v14) You have an anointing from the Holy One, and you all have knowledge.
- Proverbs 14:6 (v14) A scoffer seeks wisdom, and doesn’t find it, but knowledge comes easily to a discerning person.
- 1 Corinthians 15:44 (v14) It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body.
- Job 15:8 (v16) Have you heard the secret counsel of God? Do you limit wisdom to yourself?
- John 12:37 (v14) But though he had done so many signs before them, yet they didn’t believe in him,
- Jeremiah 23:18 (v16) For who has stood in the council of Yahweh, that he should perceive and hear his word? Who has listened to my word, and heard it?
- John 5:44 (v14) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- John 14:26 (v14) But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said…
- Ephesians 3:3-4 (v16) how that by revelation the mystery was made known to me, as I wrote before in few words, by which, when you read, you can perceive my…
- John 16:8-15 (v14) When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in…
- 1 Thessalonians 5:21 (v15) Test all things, and hold firmly that which is good.
- Proverbs 28:5 (v15) Evil men don’t understand justice; but those who seek Yahweh understand it fully.
- Matthew 16:23 (v14) But he turned, and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things…
- Hebrews 5:14 (v15) But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
- John 3:3-6 (v14) Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus said to him, “How can a…
- John 8:43 (v14) Why don’t you understand my speech? Because you can’t hear my word.
- 1 John 4:1 (v15) Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the…
- 1 Corinthians 1:23 (v14) but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks,
- Job 40:2 (v16) “Shall he who argues contend with the Almighty? He who argues with God, let him answer it.”
- John 17:6-8 (v16) I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept…
- Acts 16:14 (v14) A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to…
- 1 Corinthians 14:37 (v15) If any man thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are the commandment…
- John 8:51-52 (v14) Most certainly, I tell you, if a person keeps my word, he will never see death.” Then the Jews said to him, “Now we know that you have a…
- Galatians 6:1 (v15) Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to…
- 1 John 5:20 (v14) We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in…
- Acts 25:19 (v14) but had certain questions against him about their own religion, and about one Jesus, who was dead, whom Paul affirmed to be alive.
- Ephesians 4:13-14 (v15) until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of…
- Philippians 1:10 (v15) so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
- Job 22:2 (v16) “Can a man be profitable to God? Surely he who is wise is profitable to himself.
- John 10:20 (v14) Many of them said, “He has a demon, and is insane! Why do you listen to him?”
- John 15:26 (v14) “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify…
- Acts 17:32 (v14) Now when they heard of the resurrection of the dead, some mocked; but others said, “We want to hear you again concerning this.”
- Acts 18:15 (v14) but if they are questions about words and names and your own law, look to it yourselves. For I don’t want to be a judge of these matters.”
- 1 Corinthians 3:1 (v15) Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ.
- Colossians 1:9 (v15) For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the…
- Genesis 1:12 (v16) The earth yielded grass, herbs yielding seed after their kind, and trees bearing fruit, with their seeds in it, after their kind; and God…
- 2 Samuel 12:16-23 (v15) David therefore begged God for the child; and David fasted, and went in, and lay all night on the ground. The elders of his house arose…
- 2 Samuel 14:17 (v15) Then your servant said, ‘Please let the word of my lord the king bring rest; for as an angel of God, so is my lord the king to discern good…
- 1 Kings 3:9-11 (v15) Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge…
- Psalms 25:14 (v15) The friendship of Yahweh is with those who fear him. He will show them his covenant.
- Ecclesiastes 8:5 (v15) Whoever keeps the commandment shall not come to harm, and his wise heart will know the time and procedure.
- Acts 15:1-5 (v15) Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.”…
- Acts 16:3 (v15) Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew…
- 1 Corinthians 4:5 (v15) Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the…
- Galatians 2:3-5 (v15) But not even Titus, who was with me, being a Greek, was compelled to be circumcised. This was because of the false brothers secretly…
- John 7:17 (v15) If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself.
- Acts 17:18 (v14) Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, “What does this babbler want to say?” Others said,…
- Acts 26:24-25 (v14) As he thus made his defense, Festus said with a loud voice, “Paul, you are crazy! Your great learning is driving you insane!” But he said,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv14–16 14. But the animal man. By the animal man…
14. But the animal man. By the animal man he does not mean (as is commonly thought) the man that is given up to gross lusts, or, as they say, to his own sensuality, but any man that is endowed with nothing more than the faculties of nature. This appears from the corresponding term, for he draws a comparison between the animal man and the spiritual As the latter denotes the man whose understanding is regulated by the illumination of the Spirit of God, there can be no doubt that the former denotes the man that is left in a purely natural condition, as they speak. For the soul belongs to nature, but the Spirit is of supernatural communication.
He returns to what he had previously touched upon, for his object is to remove a stumblingblock which might stand in the way of the weak — that there were so many that despised the gospel. He shows that we ought to make no account of a contempt of such a nature as proceeds from ignorance, and that it ought, consequently, to be no hindrance in the way of our going forward in the race of faith, unless perhaps we choose to shut our eyes upon the brightness of the sun, because it is not seen by the blind. It would, however, argue great ingratitude in any individual, when God bestows upon him a special favor, to reject it, on the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value.
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For they are foolishness to him, neither can he know them. “The doctrine of the gospel,” says he, “is insipid in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel, because they measure its value by the estimation in which it is held by men, Paul derives an argument from this for extolling more highly its dignity. For he teaches that the reason why it is contemned is that it is unknown, and that the reason why it is unknown is that it is too profound and sublime to be apprehended by the understanding of man. What a superior wisdom this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! While, however, Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit. Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able. Hence we infer, that faith is not in one’s own power, but is divinely conferred.
Because they are spiritually discerned That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God. Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone. Hence the more insufferable the ignorance of those who imagine that the gospel is offered to mankind in common in such a way that all indiscriminately are free to embrace salvation by faith.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14–16 The man that hath no further light of understanding…
The man that hath no further light of understanding than that which he brought with him, even from his mother’s womb, as Jude defineth it, Jude 19.
Again he preventeth an offence or stumbling block: how cometh it to pass that so few allow these things? This is not to be marveled at, sayeth the Apostle, seeing that men in their natural powers (as they termed them) are not endued with that faculty, whereby spiritual things are discerned (which faculty cometh another way) and therefore they accompt spiritual wisdom as folly: and it is as if he should say, It is no marvel that blind men cannot judge of colors, seeing that they lack the light of their eyes, and therefore light is to them as darkness.
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By the virtue of the holy Ghost.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 14 But the natural man receiveth not the things…
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.
Ver. 14. But the natural man] This mere animal (ψυχικος), that hath no more than a reasonable soul and natural abilities, Jdg 1:19. Such was that sapless fellow, נבל Psa 14:1, that may have a disciplinary knowledge, that is, by hearsay, as a blind man hath of colours, but not an intuitive per speciem propriam, through their very own sight. The water riseth no higher than the spring from whence it came; so natural men can ascend no higher than nature. If the unreasonable creatures could draw a picture of God, said Xenophanes, they would certainly paint him like themselves, quia scilicet nihil animal animali superius cogitare potest, because they can think of nothing above themselves.
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Neither can he know them] They that are blear eyed and weak sighted, if at any time they set themselves to see better into a thing, they see the worse (Vives in Aug. de Civ. Dei, xxii. 6), so here; nay more, in our nature there is an antipathy to divine truth. We love the law better than the gospel, and any truth better than the law.
Because they are spiritually] Ambrose reads, Because he is spiritually judged, being delivered up to a reprobate sense. But the other reading is better.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–16 There are great disputes here, who is meant by…
There are great disputes here, who is meant by the natural man, qucikov anyrwpov. Some think that by the natural man here is meant the carnal man: thus, 1Co 15:44, the natural body is opposed to the spirtiual body; besides, they say, that in the constant phrase of holy writ, man, who is made up of flesh and spirit, as his essential parts, hath constantly his denomination from one of them, and all men in the world are either carnal or spiritual, and that the Greek word ψυχη signifies that soul and life which is common to all men, from whence all common motions and affections are, and is opposed to the Holy Spirit, which dwells in the souls of them that are sanctified, by which they are led and guided, &c. Thus, say they, the natural man is one who is a servant to his lusts and corruption, under the perfect government of his soul considered merely as natural, all whose motions in that estate of sin and corruption are inordinate. Others think that the apostle here speaks of such as are weak in the faith, little ones, babes in Christ, who had need of milk, not of strong meat, and are natural men in comparison of those more spiritual and perfect. In this sense indeed the apostle, 1Co 3:4, calleth them carnal. But there is nothing more plain, than that the apostle, under the notion of ψυχικος ανθρωπος (which we translate natural man) here, understands all such as were not perfect and spiritual, such to whom God hath not by his Spirit revealed the deep things of God, 1Co 2:10; such as had only received the spirit of the world, not the spirit of God, by which alone men come to know the things that are freely given them of God, as 1Co 2:12.
Receiveth not the things of the Spirit of God: all these, though some of them are much better than others, having their minds more cultivated and adorned with worldly knowledge and wisdom, yet do not in their hearts (though they may with their ears) receive, that is, believe, embrace, and close with or approve of, spiritual and Divine mysteries, such doctrines as are purely matters of faith, standing upon a Divine revelation.
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For they are foolishness unto him; for men of wit and reason count them all foolishness, being neither demonstrable by sense or natural reason.
Neither can he know them, because they are spiritually discerned; neither can any man, no otherwise taught and instructed, so comprehend them, as to give a firm and fixed assent to them, or in heart approve them, because they are only to be seen and discerned in a spiritual light, the Holy Spirit of God, which is the Spirit of wisdom and revelation in the knowledge of Christ, enlightening their understandings, that they may know the hope of his calling, and what is the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to them that believe, according to the working of his mighty power, & c., Eph 1:17-19. Thus the apostle gives a reason of what he had said, 1Co 2:8, that none of the princes of the world knew the wisdom of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv14–16 Observe here, 1. The subject spoken of the natural…
Observe here, 1. The subject spoken of the natural man; not sarkhikhos, the sensual, but psnkhikhos, the animal man, who acts only by the principles of human reason and worldly wisdom; who, though well furnished with intellectual and moral improvements, is yet destitute of the enlightening Spirit and renewing grace of God.
Observe, 2. What is here affirmed of the natural man, with reference to spiritual things:--That he receiveth not the things of the Spirit of God; and that he cannot know them.
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Where note, That it is not said, that he knoweth not the things of God, but the things of the Spirit of God; for there are some things of God, which a natural man may know, but the things of the Spirit of God; as truths purely evangelical, these he receiveth not, neither in his understanding, nor in his will.
Note further, It is not barely said that he doth not, but that he cannot know them. Natural reason alone, by what helps soever assisted and improved, is altogether insufficient, without spiritual illumination, to apprehend supernatural and evangelical truth: not but that the Spirit of God in the work of illumination and conversion makes use of our reason; that flower of the soul is not blasted, but more opened, by the blowing of the blessed Spirit. Christianity doth not command us to throw away our reason, but to subjugate it; not to deny or disown our reason, but to captivate it to the obedience of faith; but the sense of the apostle is, that a person of the most exquisite natural accomplishments, and one that has improved his reason to the highest pitch, cannot behold evangelical mysteries in their proper light, or embrace them in their verity and bearty, without the superadded aids and assistances of the Holy Spirit.
Observe, 3. The reasons declared why the natural man receiveth not the things of the Spirit; because they are foolishness unto him: that is, he accounts them foolishness when propounded to him, because he doth not see them proved from principles of natural reason, and by philosophical deductions, which is the only wisdom that he seeks after.
The reason also is added why he cannot know them, because they are spiritually discerned; that is, the natural man cannot know divine things by that wisdom which he alone will be conducted by, and spiritual things must be spiritually discerned; for, being mysteries they are not knowable by human reason, but by spiritual revelation.
And if the wisdom of the world, that is, the learned and the wisest men in the world, were thus unable by the sharpest light of reason to discover evangelical mysteries.
Lord! how endearing are our obligations for the benefit of supernatural revelation, whereby the hidden wisdom of God is made known to us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv14–15 But he that is spiritual,.... Meaning not any particular…
But he that is spiritual,.... Meaning not any particular individual person, not the pope of Rome, as his adherents vainly imagine, whom they fancy to be a supreme and infallible judge in things spiritual, from whose judgment is no appeal, and who himself comes not under the judgment of any; for he is so far from being a spiritual man, or having judgment in spiritual things, that he stands described as the man of sin, the son of perdition, the wicked one, the beast, to whom a mouth is given, speaking great things and blasphemies; but a set of men are here meant, and not such who are only outwardly reformed in their lives and conversations, who are at best but moral, and not spiritual men; nor all that have a form of godliness, an appearance of spirituality; there may be such who may have this, and yet deny the power of it, in which the principle and essence of spirituality lies; nor all such who have spiritual gifts, which may be where there is no spiritual grace; or that have a greater degree of spiritual knowledge than others, or that even have a greater degree of real grace than others; for though these are certainly spiritual men, Co1 3:1 yet they are not the only ones; others that have less knowledge and grace, are spiritual also, and are comprehended in this character; much less does it design such who have no flesh or sin in them, for there are none without sin in the present state; and if this was essential to a spiritual man, there would be no spiritual man in the world; such are only the saints in heaven, who are without fault before the throne: and after the resurrection will have spiritual bodies, as well as their spirits or souls are now made perfect: but here a spiritual man intends every man that is born of the Spirit; seeing what is born of the Spirit, is Spirit, or spiritual; from whence the regenerate man is denominated spiritual, he is such an one that is quickened by the Spirit of God, and lives spiritually by faith on Christ; he breathes after spiritual things, salvation by Christ, and an interest in him, communion with God, conformity to Christ, pardon of sin, a justifying righteousness, and eternal life: he has spiritual senses, and these in exercise; he has a spiritual sight of things, of himself, and his lost state by nature, and of the person, grace, and things of Christ; he has a spiritual hearing of the Gospel, by which faith comes; he hears so as to live, and he lives so as that he hears the joyful sound with understanding, approbation, and acceptance; he has a spiritual taste of things, of the grace of God, the fruit of Christ, and the truths of the Gospel; and he smells a sweet savour in them; he has a spiritual feeling, he feels the weight and burden of sin, the gracious influences and operations of the Spirit, and handles Christ, the word of life: he talks the spiritual language of Canaan, and his speech betrays him to be a spiritual man; and he walks spiritually by faith on Christ, and in the paths of holiness, righteousness, and truth: he is one that is renewed by the Holy Spirit, in the spirit of his mind; has a new heart, and a new spirit put within him; and is become a new creature in Christ: he has the good work of grace wrought in his soul; and in him grace is the reigning principle; in him the Spirit of God himself dwells, and he is led by him out of himself to Christ, and into all truth, and walks after him, and not after the flesh: his conversation is spiritual and heavenly; he is spiritually minded, he minds not the things of the flesh, but the things of the Spirit; and though there is a great deal of carnality in him, in his thoughts, his words, and actions, yet this is matter of grief to him, and is his daily complaint: and such an one
judgeth all things; or "discerneth all things"; not all things in nature, or which fall within the compass of human knowledge; there are many things he may have no knowledge of, nor judgment in, being for the most part not the wise and prudent, but the foolish things of the world who are spiritual; but things divine and spiritual, the things of the Spirit of God, the doctrines of the Gospel before spoken of; and these not every difficult passage of Scripture, or knotty point of controversy, but the several articles of faith, necessary and essential to salvation; these are plain and easy to him, they stand before him in a clear light; as that salvation is alone by Christ, pardon by his blood, justification by his righteousness, &c. these he has seen and tasted of, and relishes, and can discern things that differ, and approve those which are more excellent; he can distinguish truth from error, and the voice of Christ from the voice of a stranger; and knows when the Gospel is preached, and when not, of which he judges by the word of God and his own experience: not that every spiritual man has a like degree of spiritual knowledge and judgment, but everyone discerns and judges according to the measure of the gift of Christ:
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yet he himself is judged of no man; or "discerned of no man": that is, not of any natural man; who is not capable of discerning and judging who and what he is; only a spiritual man can discern and judge of his spiritual light, grace, and state; as the churches of Christ do, when persons are proposed to, them for communion; the other knows him not, but takes him to be a weak, or a wicked man, an hypocrite and a deceiver; and it is a small thing with him to be judged of man's judgment; he cares not what judgment the natural man passes upon him; nor does his faith in things spiritual, stand upon the authority and judgment of men; nor will he submit to it; nor can he be reproved, convinced, and refuted by such a person: for though a thousand sophistic arguments may be used with him which he cannot answer, he has a witness within himself to the truths of the Gospel, which opposes itself, and stands its ground against all objections; as with respect to the impurity of human nature, the impotency of man to anything that is spiritually good of himself, the insufficiency of his righteousness to justify him before God, the proper deity and real excellency of Christ, his blood and righteousness, and the internal work of the Spirit of God on the heart; sooner may a rock be removed out of its place, than a truly spiritual man can be convicted by a natural man of the falsehood of these things, of which he has had an inward experience, as well as is instructed in them by the word of God; nor can he be better taught and instructed by the natural man.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14–16 But the natural man - That is, every man…
But the natural man - That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding. Receiveth not - Does not understand or conceive. The things of the Spirit - The things revealed by the Spirit of God, whether relating to his nature or his kingdom. For they are foolishness to him - He is so far from understanding, that he utterly despises, them Neither can he know them - As he has not the will, so neither has he the power. Because they are spiritually discerned - They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–16 Verse 14. But the natural man] ψυχικος, The animal…
Verse 14. But the natural man] ψυχικος, The animal man-the man who is in a mere state of nature, and lives under the influence of his animal passions; for the word ψυχη, which we often translate soul, means the lower and sensitive part of man, in opposition to νους, the understanding or rational part. The Latins use anima to signify these lower passions; and animus to signify the higher. The person in question is not only one who either has had no spiritual teaching, or has not profited by it; but one who lives for the present world, having no respect to spiritual or eternal things. This ψυχικος, or animal man, is opposed to the πνευματικος, or spiritual man: and, as this latter is one who is under the influence of the Spirit of God, so the former is one who is without that influence.
The apostle did speak of those high and sublime spiritual things to these animal men; but he explained them to those which were spiritual. He uses this word in this sense, 1Co 3:1; 1Co 9:11; and particularly in verse 15 of the present chapter: He that is spiritual judgeth all things. 1Co 2:15
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But the natural man-The apostle appears to give this-as a reason why he explained those deep spiritual things to spiritual men; because the animal man-the man who is in a state of nature, without the regenerating grace of the Spirit of God, receiveth not the things of the Spirit-neither apprehends nor comprehends them: he has no relish for them; he considers it the highest wisdom to live for this world. Therefore these spiritual things are foolishness to him; for while he is in his animal state he cannot see their excellency, because they are spiritually discerned, and he has no spiritual mind.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14–15 1Co 2:14. But the natural man — The man…
1Co 2:14. But the natural man — The man who has only the powers of nature, the faculties derived from Adam, but not a supernatural principle of saving grace; who has a soul in his body, (as the word ψυχικος, derived from ψυχη, a soul, implies,) but no divine inspiration in that soul; or who is not truly enlightened and renewed by the Word and Spirit of God, and therefore has no other way of obtaining knowledge but by his senses and natural understanding; receiveth not — Does not understand or apprehend; the things of the Spirit of God — Whether relating to his nature or kingdom. For they are foolishness to him — He is so far from understanding, that he utterly despises them. Neither can he know them — As he has not the will, so neither has he the power; because they are spiritually discerned — They can only be discerned by the aid of that Spirit, and by those spiritual senses which he has not. Some commentators consider these declarations of the apostle as being only applicable to mere animal or sensual persons, who are under the guidance and government of their natural senses, appetites, and passions; and it must be acknowledged that the word above mentioned, rendered natural in the beginning of this verse, is translated sensual Jas 3:15; Jdg 1:19. And yet it is certain that the word ψυχη, from which it is derived, frequently signifies the rational and immortal soul; even that soul which they that kill the body, cannot kill, Mat 10:28; Mat 10:39; and therefore the epithet formed from it may justly be considered as referring to the powers of the mind, as well as to the inferior faculties. Besides, though the word is rendered sensual, in the before-mentioned passages, yet in the latter of them (Judges 19) it is explained as signifying those who have not the Spirit. And it is evident that in this verse St. Paul is not opposing a man that is governed by his appetites and passions, or by his mere animal nature, and his prejudices arising therefrom, to one that is governed by his reason; or one destitute of consideration and judgment, and of amiable, moral qualities, to one possessed of them; but a carnal to a spiritual man; or a mere natural and unrenewed, to a truly enlightened and regenerated man. Indeed, “the apostle’s argument,” as Mr. Scott justly observes, “absolutely requires that by the natural man, we should understand the unregenerate man, however sagacious, learned, or abstracted from sensual indulgences, for he opposes him to the spiritual man: and the pride of carnal reasoning is at least as opposite to spirituality, as the most grovelling sensuality can be. No man, as naturally born into the world, and not supernaturally born again of the Spirit, can see the kingdom of God, or receive, in faith and love, the spiritual mysteries of redemption by the cross of Christ. To all unregenerate men, these things will, in one way or other, appear foolishness, uninteresting, unnecessary, inconsistent, absurd: and doubtless proud reasoners have scoffed at them, more than ever mere sensualists did. No ingenuity, address, or reasoning of the preacher can prevent this effect: no application of a man’s own mind, except in humble dependance on the teaching of the Holy Spirit, can enable him to perceive the real nature and glory of them. For they are spiritually discerned — That is, by the illuminating and sanctifying work of the Spirit of God upon the mind, by which a spiritual capacity is produced, which discerns, loves, admires, and delights in, the divine excellence of heavenly things. When this change has taken place, and a man’s spiritual senses have been matured by growth and exercise, he may be called a spiritual man: and he perceives the spiritual glory and excellence of every truth and precept in the Word of God; he distinguishes one object from another by a spiritual taste, or a kind of extempore judgment, and so he becomes a competent judge in these matters.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14–16 But the natural man - ψυχικὸς, δὲ ἄνθρωπος psuchikos…
But the natural man - ψυχικὸς, δὲ ἄνθρωπος psuchikos de anthrōpos. The word “natural” here stands opposed evidently to “spiritual.” It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God. It refers to unregenerate people; but it has also not merely the idea of their being unregenerate, but that of their being influenced by the animal passions or desires. See the note on 1Co 15:44. The word “sensual” would correctly express the idea. The word is used by the Greek writers to denote that which man has in common with the brutes - to denote that they are under the influence of the senses, or the mere animal nature, in opposition to reason and conscience - Bretschneider. See 1Th 5:23. Here it denotes that they are under the influence of the senses, or the animal nature, in opposition to being influenced by the Spirit of God. Macknight and Doddridge render it: “the animal man.”
Whitby understands by it the man who rejects revelation, the man who is under the influence of carnal wisdom. The word occurs but six times in the New Testament; 1Co 15:44, 1Co 15:44, 1Co 15:46; Jam 3:15; Jud 1:19. In 1Co 15:44, 1Co 15:44, 1Co 15:46, it is rendered “natural,” and is applied to the body as it exists before death, in contradistinction from what shall exist after the resurrection - called a spiritual body. In Jam 3:15, it is applied to wisdom: “This wisdom - is earthly, sensual, devilish.” In Jud 1:19, it is applied to sensual persons, or those who are governed by the senses in opposition to those who are influenced by the Spirit: “These be they who separate themselves, sensual, having not the Spirit.” The word here evidently denotes those who are under the influence of the senses; who are governed by the passions and the animal appetites, and natural desires; and who are uninfluenced by the Spirit of God. And it may be observed that this was the case with the great mass of the pagan world, even including the philosophers.
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Receiveth not - οὐ δέχεται ou dechetai, does not “embrace” or “comprehend” them. That is, he rejects them as folly; he does not perceive their beauty, or their wisdom; he despises them. He loves other things better. A man of intemperance does not receive or love the arguments for temperance; a man of licentiousness, the arguments for chastity; a liar, the arguments for truth. So a sensual or worldly man does not receive or love the arguments for religion.
The things of the Spirit of God - The doctrines which are inspired by the Holy Spirit, and the things which pertain to his influence on the heart and life. The things of the Spirit of God here denote all the things which the Holy Spirit produces.
Neither can he know them - Neither can he understand or comprehend them. Perhaps, also, the word “know” here implies also the idea of “loving,” or “approving” of them, as it often does in the Scripture. Thus, to know the Lord often means to love him, to have a full, practical acquaintance with him. When the apostle says that the animal or sensual man cannot know those things, he may have reference to one of two things. Either:
That those doctrines were not discoverable by human wisdom, or by any skill which the natural man may have, but were to be learned only by revelation. This is the main drift of his argument, and this sense is given by Locke and Whitby. Or, He may mean that the sensual the unrenewed man cannot perceive their beauty and their force, even after they are revealed to man, unless the mind is enlightened and inclined by the Spirit of God. This is probably the sense of the passage.
This is the simple affirmation of a fact - that while the man remains sensual and carnal, he cannot perceive the beauty of those doctrines. And this is a simple and well known fact. It is a truth - universal and lamentable - that the sensual man, the worldly man, the proud, haughty, and self-confident man; the man under the influence of his animal appetites - licentious, false, ambitious, and vain - does not perceive any beauty in Christianity. So the intemperate man perceives no beauty in the arguments for temperance; the adulterer, no beauty in the arguments for chastity; the liar, no beauty in the arguments for truth. It is a simple fact, that while he is intemperate, or licentious, or false, he can perceive no beauty in these doctrines.
But this does not prove that he has no natural faculties for perceiving the force and beauty of these arguments; or that he might not apply his mind to their investigation, and be brought to embrace them; or that he might not abandon the love of intoxicating drinks, and sensuality, and falsehood, and be a man of temperance, purity, and truth. He has all the natural faculties which are requisite in the case; and all the inability is his “strong love” of intoxicating drinks, or impurity, or falsehood. So of the sensual sinner. While he thus remains in love with sin, he cannot perceive the beauty of the plan of salvation, or the excellency of the doctrines of religion. He needs just the love of these things, and the hatred of sin. He needs to cherish the influences of the Spirit; to receive what He has taught, and not to reject it through the love of sin; he needs to yield himself to their influences, and then their beauty will be seen.
The passage here proves that while a man is thus sensual, the things of the Spirit will appear to him to be folly; it proves nothing about his ability, or his natural faculty, to see the excellency of these things, and to turn from his sin. It is the affirmation of a simple fact everywhere discernible, that the natural man does not perceive the beauty of these things; that while he remains in that state he cannot; and that if he is ever brought to perceive their beauty, it will be by the influence of the Holy Spirit. Such is his love of sin, that he never will be brought to see their beauty except by the agency of the Holy Spirit. “For wickedness perverts the judgment, and makes people err with respect to practical principles; so that no one can be wise and judicious who is not good.” Aristotle, as quoted by Bloomfield.
They are spiritually discerned - That is, they are perceived by the aid of the Holy Spirit enlightening the mind and influencing the heart.
(The expression ψυχικὸς ἄνθρωπος psuchikos anthrōpos; has given rise to much controversy. Frequent attempts have been made to explain it, merely of the animal or sensual man. If this be the true sense, the doctrine of human depravity, in as far at least as this text may be supposed to bear upon it, is greatly invalidated. The apostle would seem to affirm only, that individuals, addicted to the gross indulgences of sense, are incapable of discerning and appreciating spiritual things. Thus, a large exception would be made in favor of all those who might be styled intellectual and moral persons, living above the inferior appetites, and directing their faculties to the candid investigation of truth. That the phrase, however, is to be explained of the natural or “unregenerate” man, whether distinguished for intellectual refinement, and external regard to morals, or degraded by animal indulgence, will appear evident from an examination of the passage.
The word in dispute comes from ψυχή psuchē, which though it primarily signify the breath or animal life, is by no means confined to that sense, but sometimes embraces the mind or soul “as distinguished both from man’s body and from his πνεῦμα pneuma, or spirit, breathed into him immediately by God” - See Parkhurst’s Greek Lexicon. The etymology of the word does not necessarily require us, then, to translate it “sensual.” The context therefore alone must determine the matter. Now the “natural man” is there opposed to the spiritual man, the ψυχικὸς psuchikos to the πνευματικὸς pneumatikos, and if the latter be explained of “him who is enlightened by the Holy Spirit” - who is regenerate - the former must be explained of him who is not enlightened by that Spirit, who is still in a state of nature; and will thus embrace a class far more numerous than the merely sensual part of mankind.
Farther; the general scope of the passage demands this view. The Corinthians entertained an excessive fondness for human learning and wisdom. They loved philosophical disquisition and oratorical display, and may therefore have been impatient of the “enticing words” of Paul. To correct their mistaken taste, the apostle asserts and proves the utter insufficiency of human wisdom, either to discover spiritual things, or to appreciate them when discovered. He exclaims “where is the ‘wise’? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” 1Co 1:17, 1Co 1:31. Now it would be strange indeed, if in bringing his argument to a conclusion, he should simply assert, that “sensual” people were incapable of spiritual discernment. So lame and impotent a conclusion is not to be attributed to the apostle. The disputed phrase, therefore, must be understood of all unregenerate persons, however free from gross sin, or eminent in intellectual attainment. Indeed it is the “proud wisdom” of the world, and not its sensuality, that the apostle? throughout has chiefly in view. Add to all this; that the simplicity of the gospel has “in reality” met with more bitter opposition and pointed scorn, from people of worldly wisdom, than from people of the sensual class. Of the former, is it especially true that they have counted the gospel “foolishness” and contemptuously rejected its message.
Of this natural man it is affirmed that he cannot know the things of the Spirit of God. He can know them “speculatively,” and may enlarge on them with great accuracy and beauty, but he cannot know them so as to approve and receive. Allowing the incapacity to be moral, not natural or physical, that is to say, it arises from “disinclination or perversion of will:” still the spiritual perception is affected by the fall, and whether that be directly or indirectly through the will, matters not, “as far as the fact is concerned.” It remains the same. The mind of man, when applied to spiritual subjects, does not now have the same discernment that it originally had, and as our author remarks, if it is ever brought to perceive their beauty, it must be by the agency of the Spirit. (See the supplementary note on Rom 8:7.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 16 But the sensual man, &c. They who are led…
But the sensual man, &c. They who are led away by sensual pleasures, do not even perceive or understand spiritual things; they seem foolish to them, and a folly to seek after them; because such things must be spiritually examined, that is, examined by the Spirit of God, which they have not. --- But the spiritual man judgeth all things, passeth a right judgment, not only of the things of this life, as carnal men can do, but even of spiritual things, which concern his eternal salvation. --- And he himself is judged by no one, that is, by no one, who is not spiritual, or who is not taught by the Spirit of God, to pass a right judgment: the sense also may be, that he cannot be justly blamed or condemned by any worldly man, who knows not how to judge of such spiritual things. (Witham) --- The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections: or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man, in the mysteries of religion, takes not human sense for his guide; but submits his judgment to the decisions of the Church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his Church, and to direct her in all things by the Spirit of truth. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–16 natural man--literally, "a man of animal soul." As contrasted…
natural man--literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jde 1:19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (Co1 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jam 3:15).
receiveth not--though they are offered to him, and are "worthy of being received by all men" (Ti1 1:15).
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they are foolishness unto him--whereas he seeks "wisdom" (Co1 1:22).
neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Rom 8:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–16 14. The natural man—The secular or worldly man, who…
14. The natural man—The secular or worldly man, who possesses only the worldly “understanding that judges only by sense” and time. See note on 1Co_3:1. The word natural or psychical, derived from ψυχη, psyche, (soul,) seems to presuppose the threefold division of man into body, soul, and spirit. In that division the spirit is the highest nature of man, in which he bears the nearest affinity to God, by which he is a moral, conscientious, or religious being; while the soul embraces man’s animal and secular understanding, by which he is acute in things of sense. Notes Mat_5:3, and 1Co_15:44. The natural man is one whose spiritual nature is torpid or deadened by sin and the predominance of earth and sense. His is the spirit of the world and the wisdom of men, but not the spirit which is of God or the wisdom of God.
Receiveth not— His torpid spirit is unsusceptible to communion with God.
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Foolishness— How intensely does the purely secular man scout the utterances of the devout spirit! How sneers he at the very thought of communion with God! How easy it is to burlesque the language of piety! True, those very men have their solemn moments, and their trying crises, when conscience is touched and their ridicule is hushed. And how will men who scorn the thought of communion with God abide to meet him in the judgment, face to face?
Can he know—He has an absolute incapacity for knowing the beauty of holiness and the blessedness of divine things.
Spiritually discerned—While his spirit is torpid and unsusceptible. Even in natural science there are recognised unseen truths. Says Professor Tyndall, “Besides the phenomena that address the senses, there are laws, and principles, and processes, which do not address the senses at all, but are spiritually discerned.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–16 14. But the natural man receiveth not the things…
14. But the natural man receiveth not the things of the Spirit of God] The natural man—(animalis, Vulgate), that is, the man whose perceptions do not extend beyond the region of the intellect, the part of his being which he has in common with the animal creation,—can never attain to the things of the Spirit. The term must not be understood in the same sense as our word animal now bears, i.e. as equivalent to sensual. Cf. Judges 19, where the word is translated sensual in our version. See notes on 1Co_15:44.
because they are spiritually discerned] There is but little analogy between mental and spiritual discernment, or rather processes (see next note), which the Apostle has been contrasting throughout the whole of this chapter. The one is the result of knowledge, investigation, argument: the faculties which produce the other are sharpened by self-discipline, humility, communion with God, love of Him and the brethren. To those who are thus exercised many things are clear which are mysteries to the most learned and the most acute.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) But the natural man.—To understand this and other…
(14) But the natural man.—To understand this and other passages in which St. Paul speaks of “natural” and “spiritual” men, it is important to recollect that our ordinary manner of speaking of man as consisting of “soul and body”—unless “soul” be taken in an un-technical sense to denote the whole immaterial portion—is altogether inaccurate. True psychology regards man as a trinity of natures. (See Note on Mat_10:28.) In accordance with this, St. Paul speaks of man as consisting of body (soma), soul (psyche), and spirit (pneuma); the soma is our physical nature; the psyche is our intellectual nature, embracing also our desires and human affections; the pneuma is our spiritual nature. Thus in each of us there is a somatical man, a psychical man, and a pneumatical man; and according as any one of those parts of the nature dominates over the other, so is the character of the individual person. One in whom the soma is strongest is a “carnal,” or “fleshly,” man; one in whom the intellect or affections pre-dominate is a “natural,” or “psychic,” man; and one in whom the spirit rules (which it can do only when enlightened and guided by the Spirit of God, which acts on it) is a “spiritual” man. (See 1Th_5:23.)
Natural.—That is, literally, that part of our nature which we call “mind,” and hence signifies that man in whom pure intellectual reason and the merely natural affections predominate. Now such a one cannot grasp spiritual truth any more than the physical nature, which is made to discern physical things, can grasp intellectual things. Spiritual truth appeals to the spirit of the man, and therefore is intelligible only to those who are “spiritual,” i.e., in whom the pneuma is not dormant, but quickened by the Holy Pneuma.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 The natural man. The Greek word is yucikov (psychical);…
The natural man. The Greek word is yucikov (psychical); literally, soulish, i.e. the man who lives the mere life of his lower understanding, the unspiritual, sensuous, and egoistic man. He may be superior to the fleshly, sensual, or carnal man, who lives only the life of the body (swmatikov); but is far below the spiritual man (pneumatikov). St. Paul (1Th_5:23) recognizes the tripartite nature of man body, soul, spirit. Receiveth not; i.e. "does not choose to accept." He judges them by the foregone conclusions of his own prejudice. Because they are spiritually judged. The organ for the recognition of such truths namely, the spirit has become paralyzed or fallen into atrophy, fromneglect; therefore the egoist and the sensualist have lost the faculty whereby alone spiritual truth is discernible. It becomes to them what painting is to the blind, or music to the deaf. This elementary truth is again and again insisted on in Scripture, and ignored by sceptics. (Rom_8:6, Rom_8:7; Joh 3:3Jn_1:6:44, 45 14:17; 2Co_4:3-6) This verse is sometimes used to depreciate knowledge, reason, and intellect. On that abuse of the passage, see Hooker, "Eccl. Pol.," 3. 8:4-11, an admirable passage, which Bishop Wordsworth quotes at length. It is, perhaps, sufficient to say that if God has no need of human knowledge, he has still less need of human ignorance.
Vers. 14-16.
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Natural man and spiritual man.
The natural man, who had not been forgotten by St. Paul in the first chapter, now comes under closer inspection. We can see him from the point of view occupied in the second chapter What is said of him? He "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." Nature is represented here as very different from grace, and the difference has the breadth of contrast. Low and vulgar forms of nature are not enumerated, nor would it have been like the apostle to select his illustrations from exceptional cases of human depravity. Corinth could have easily supplied such instances. But the noticeable fact is that he avoids this sort of specification, and chooses his typical examples from "the wise," "the scribe," "the disputer of this world," yea, the very "princes of this world;" and these are they who lack all spiritual discernment, and in their blindness look upon the glorious gospel of Christ as "foolishness." And the portraiture is not finished till these "princes of this world" are sketched against the darkest of possible backgrounds, even the crucifixion of the Lord Jesus. It is not the brutal mob that he pictures on his canvas, but the best specimens, according to current opinion, of the mind and culture of the age. Against these the guides of public sentiment and the accepted leaders of society, men of character and position he directs his condemnation. And the grief of his heart is that these are the very men whose evil spirit has infected the Corinthian Church, and introduced vitiating elements long ago abandoned by believers as utterly inconsistent with morality and religion. The natural man of that day was not the creature of the day, not an accident of those volcanic times when the foundations of civil order were shaking, and. even the majestic hills of Rome were threatened with upheaval, life; time and opportunity and ample means for development had been allowed; the fairest portions of the world had been given him for home and commerce; a thousand miles around the Mediterranean yielded everything that material civilization demanded; art and philosophy and government had afforded whatever the intellect of the senses craved; and Judaism had diffused itself far and wide, till even Stoicism had felt its influence. After all, however, the natural man has wound up the history of ancient culture by crucifying the Lord of glory; and now, the stain of holy blood upon him, he has learned nothing from his own experience, but persists in treating the gospel as "foolishness", Nor can it be otherwise so long as the man remains under the thraldom of nature. Anomalous it may seem, but it is none the less true, that nature is morally known to us as the opposite of spirituality; and, though a human spirit is in the man, it is wholly incapable of itself to see, to feel, to will, to act, as a spirit in anything that concerns the truly Divine functions of spirit. Hence the need of the Holy Spirit to create spiritual discernment, and hence the supreme distinction of the Christian is that he has a spiritual judgment. "The things of God" are not discovered by him, but are revealed unto his spirit by the Holy Ghost. The discovering intellect of man is a splendid endowment, and yet it is altogether limited to the senses and their connections, nor can it pass under any urgency beyond the sphere of the visible universe, and penetrate the secrets of the Almighty. If, indeed, he could discover them, he would not be a Christian believer; for the traits of the natural man would adhere to him and be merely enhanced by power thus exerted, and there would be less room than before in his capacious soul for intellectual docility, for childlike trustfulness, for the obedience of self abnegation. And, therefore, the work of the Holy Ghost consists in teaching us to understand, to appreciate, to assimilate, the Divine truths disclosed by him; and, accordingly, what he reveals is not content to remain as ideas and dogmas, but seeks the inmost heart, allies itself with the instincts, and communicates to man a sense of himself and of the possibilities of character hitherto unimagined. Finally, St. Paul argues, "We have the mind of Christ" within us; and what better compendium of all embraced in spiritual discernment than this expression, "mind of Christ"? Far more than the truths he taught, and the practical lessons he enforced, is meant here; for it includes the entire method, the spirit, the aim, of his teachings, as imparting his own life to those believing in him. No moral principle, no doctrinal fact, no phenomenon of spiritual experience, now occupies ground and sustains relations to thought and volition and action that are independently its own. Not one of them is competent to self existence. There is not, there cannot be, a single abstraction in Christianity. "The mind of Christ" is in every ethical truth, in every miracle, in everything that involves taste, sensibility, reason, conscience, affection; and the life in one is the life in all. To dislocate is to destroy. And this "mind of Christ," the apostle urges, is in us, and, by virtue of its abiding presence and infinite "wisdom" and "power," the breadth of contrast between the natural man and the spiritual man is fully brought out. After eighteen centuries, the distinction is as luminous as ever. The very words remain to us "power," "foolishness and "the princes of this world" attest their ancient lineage. The "natural man" of our day has grown to large dimensions. Never had the sense man, the intellectual man, the man of physical civilization, so much to boast of; for he has well nigh made good the claim of his sceptre to universal dominion. "Wisdom" was never so conspicuous. "Power" has been developed in a greater degree than its uses. And yet in this very hour, when destructive strength is the daily terror of mankind, and when liberty is ever threatening to riot in licentiousness, we see just what St. Paul saw in old Corinth; and the commentary on God"s Word which the nineteenth century, like all centuries since Christ"s advent, has written for our eyes, only enforces the truth that "the natural man" knows not God, and "receiveth not the things of the Spirit of God." In science and art, in government, in all sorts of internal sovereignty, "the natural man" has made a vast advance upon himself. But all this has brought him and his institutions and his well being no nearer to "the mind of Christ. L.
Vers. 14, 15.
The natural and the spiritual man.
This is not a common division of men, or one that can be recognized from a worldly point of view. The world knows learned men and ignorant men, rich men and poor men, but not natural men and spiritual men. This distinction is wholly made from the Christian standpoint, but it becomes the all important one, in the presence of which all merely worldly classifications of men become insignificant. Modern theories of man"s nature may be reviewed. Some regard man as composed of body and soul; others distinguish the rational soul from the spiritual and immortal nature, and. divide into body, mind, and soul. This mode of regarding man may give clearness to the distinction in our text between the natural and the spiritual man; but the apostle would seem rather to have in mind the principles and spirit ruling the several men, and making the difference between them, and it does not seem likely that he held any particular theory of man"s nature. It is sufficient that the two kinds of men the natural and the spiritual have been recognized in every Christian age, and are plain to our view now.
I COMPARE THE SPHERES OF THE TWO. Most of the spheres are common to both.
(1) The physical sphere;
(2) the relational sphere;
(3) the social, sphere;
(4) the intellectual sphere.
But to the natural man the intellectual is the highest department. He may have genius for literature, poetry, painting, sculpture; but he can never transcend the sphere of mind. "The natural man is he whose perceptions do not extend beyond the region of the intellect, the part of his being which he has in common with the animal creation." "The natural man is he in whom pure intellectual reason and the merely natural affections predominate." But though the natural man"s sphere is thus limited, there is glorious fulness within the limits; the perfection of art is yet unattained; the possibilities of knowledge are far from exhausted, though the noble minds of the long ages have been occupied in study and research. We need not undervalue the natural man"s sphere, so far as it goes. But the spiritual man enters a region altogether unknown to, and hopelessly closed to, the natural man. It is the sphere of the unseen, the eternal, the spiritual; in a word, of God and the things of God. Regeneration in the power of the Holy Ghost involves and includes an awakening of new sensibilities to Divine and eternal things. It is as if a man were endowed with some new senses, and found revealed to him what his fellow men might not know. In this higher and further sphere man can alone find satisfaction for his full powers. It is an encircling sphere that hallows all the lesser ones in which he shares with his fellows.
II COMPARE THE CONDUCT OF THE TWO. As a rule, the conduct of the natural man will be ruled and toned by considerations of self pleasing. This may be tempered by goodness of the natural disposition, or by culture and self mastery; but the tendency always lies towards bodily indulgence and power of sensual passion. The sky over such a man is low, and he fails to get the elevating of the high, vast, pure heavens. Another sentiment tones the conduct of the spiritual man. For him life is God"s, the world is God"s, he is God"s; arid there is no question with him as to what he would like; all his desire is to know what God would wish. His whole conduct must be in harmony with and must tend to work out God"s purposes. For him there is no danger of deterioration. His sphere is exhilarating, his thought is inspiring, his progress is assured.
III COMPARE THE FUTURE OF THE TWO. The natural man can have no future that is more than sentiment. His sphere is temporary. He must make what he can of the life that now is. His career has its limits here and its good things now. To the spiritual man life here is but a stage of the true life, a preparation time for a nobler life, upon which he is soon to enter. That future ceases to be strange to him, as he fully realizes life in the Divine spheres now.
Impress the disabilities of the "natural man," and show how, by God"s gracious provision, the "natural" may become "spiritual. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v15 But he that is spiritual judgeth all things, yet…
1Co_2:15-16
But he that is spiritual judgeth all things, yet he himself is judged of no man.
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The spiritual man
I. His character.
1. Enlightened.
2. Born of God.
3. Endued with the Spirit.
II. His privileges.
1. He judges all things.
2. Is exalted above the judgment of others.
III. The source and security of his happiness.
1. Not natural.
2. But Divine. He has the mind of Christ. (J. Lyth D. D.)
The spiritual man
I. His condition. Spiritual.
II. His discernment.
1. Wherein it consists.
2. To what it extends.
III. His immunity from the judgment of others; because natural men--
1. Cannot appreciate Divine things.
2. Are incompetent to form a correct judgment upon them. (J. Lyth, D. D.)
The spiritual man
I. His power to judge--
1. Arises out of an enlightened understanding.
2. Extends to all matters affecting his religious well-being.
3. And if not infallible, is guarded by the disposition to prove all things and hold fast that which is good.
4. Hence he is preserved from all serious error.
II. His immunity from judgment. He can despise the judgment of worldly men because they have no spiritual apprehension and their decisions are worthless, being over-ruled by the testimony of the Spirit within him. (J. Lyth, D. D.)
Authority in matters of religion
The religious or spiritual man, then, is characterised not by taking his religion from other men, not by living on a decision formed by others, but by a personal, private judgment of his own. Religious truth, like other truth, nay, much more than other truth, is a personal conviction, and not merely a conviction, but a judgment, part of mans own rational being--the very life of his rational being--that in which he looks out upon and judges of men and things, when he is most conscious of exercising his own faculties. Nay, more than this, he holds this truth, not merely on his personal private judgment, but with a certain strenuous insistence upon its independence in the face of other men, even within the Christian society.
1. What is the antithesis to this tenure in conscious, personal, and rational judgment of religious truth? It cannot be what is impossible that we should hold a body of truth on the external authority of the Church, while it does not commend itself to our own deliberate judgment. We cannot disbelieve a thing in our own mind and accept it on an authority external to us. The most that is possible is that a man should take a body of truth as summarised in Church formulas, and without letting his mind work upon it at all, simply passively accept it, and externally laud it and conform to it. And no man can for a moment suppose that such an attitude towards religious truth is the attitude of the Christian. No religious truth, then, is held rightly as a spiritual man should hold it, which is held as a mere external dogma positively accepted. It is held only then in a way worthy of our personal responsibility when it is held with active personal apprehension, as that which is an indelible and irrefutable part of our own deliberate conviction, in the light of all the facts of experience.
2. But it is only in our shallowest moments that we shall suppose this repudiation of absolute and unconditional authority, which leaves room for an exercise of our judgment, to involve in any sense the repudiation of authority at all, or the denial that truth should be held finally on mere external authority, to involve the rejection of external authority from its proper place in the formation of our mind. Indeed, those portions of the truth which do not come under the verification of our own faculties, must permanently be held on external authority, but the authority itself must then come under verification. In no part of our life do we live so much by authority and legitimately in its own sphere as in scientific matters. I accept, for example, with no hesitation, a body of truths in physics which are considered well established, the evidence for which I not only could not produce myself, but though I believe it exists, I am, through want of sufficient training and capacity in mathematics, incapable even of understanding and appreciating. But I accept the results because on other grounds where scientific reliability is put to a test intelligible to the uninitiated, I am able to verify it, The verifications general and particular open to ordinary men appear to be quite as valid of their kind in the sphere of religion as in the sphere of science. But in religion, as in science, the authority verified in general must cover particulars beyond the scope of our personal verification. It is, for example, only reason to take on the authority of Christ truths about the future which cannot come under our present cognisance, if we have reason to believe that they come under His. But the true relation of authority and private judgment, in matters of religion, appears more clearly on a more cognate subject, the subject of morals. In morals there is a commonly recognised standard from which a man could not differ without being looked upon with almost universal suspicion--say, on the subject of personal purity and truthfulness. We hold up before each generation as it rises this authoritative standard, this norma of moral truth. We do not tell a man as he grows up not to think on moral subjects, not to exercise his own private judgment, but we do tell him that if he exercises it in every way aright he will arrive at an agreement with the authoritative norma, though the norma is a very old one, which has not materially varied since Christianity first illuminated the moral conscience of mankind, and though on non-theological ground, the basis of this moral dogma is not easily formed and stated--and if a man comes to a conclusion on morals counter to the established dogmas of purity and truth, we condemn him, not for having exercised his private judgment, but for having exercised it wrongly, conformity to the highest standard of mankind on a particular subject being taken as the test of right thinking on that subject. Indeed, unless we are prepared to identify self-will with the exercise of will, and license with liberty, and eccentricity with strength of character, we have no justification at all for putting private judgment as a contradiction to orthodoxy. The place of authority, then, is primarily and mainly in helping us to form our own judgment, We ought to bring our thoughts and feelings, our desires, into the light of the established and recognised authority, which may provisionally, and in the light of common experience, be regarded as expressing the collective wisdom, and setting the standard on the subject, whether of taste, knowledge, or religion. Our judgment ought not to be formed in an isolated, individualistic manner. It is out of committing ourselves to authority that right reason normally and naturally grows. Behind holy teachers, behind our mothers influence, there should be the great mother, the mother of us all. To receive in the Church of Christ in earliest years--in education, at the time of our confirmation--a body of truth, a system of practice emphasising and embodying holiness of life, to receive it on her loving authority, and to grow up, as our faculty develops, into the intellectual recognition of her truths and practices on our own judgment--this is the moral growth of man.
3. The general principle of authority admits of a great variety of applications in matters of religion. Let us apply it to one particular state of mind. There is a very widely spread fear of committing oneself in matters of religion. A man is often deeply impressed with the need of religion. He has little doubt that the Christian life is what he wants, and to his practical judgment it appears reasonably clear that the Christian life is indissolubly bound up with the Christian motives, and that Christian motives derive their only force from positive and supernatural facts. Why, indeed, should anybody deem that the life can be severed from the truth which has moulded the life? Christian holiness has reigned supreme and final in the world of morals since its origin. And it has come down indissolubly bound up with its environment of doctrines, sacraments, ministries in the Christian society. In the strength, more or less, of these thoughts, there is many and many a man who feels the attraction of the Christian Church: its appeal. It seems the true home of what is best in him and those about him. But it is so much to commit oneself to--is it all true?--Crede ut intelligas is the Churchs reply. The understanding of spiritual things can result only from experience, and experience involves faith as its basis. If any man willeth to do His will, he shall know of the doctrine. This is the work of God, that ye believe on Him whom He hath sent. The self-committal of faith must precede and be the basis of the satisfaction of the intellect. Well, is this unreasonable? Does it not appear on a little reflection that taking things on trust does in every department of life precede verification? The pure Pyrrhonist who professes to regard certainty about anything as unreasonable is the only person in theory who rejects the ultimate basis of faith. In the commonest knowledge of external nature is involved the taking on trust an objective reality which corresponds to the imitations of sensation. It was pointed out, Mr. Spencer says, when treating of the data of philosophy, that we cannot take even a first step (in knowledge)without making assumptions, and that the only course is to proceed with them as provisional, until they are proved true by the congruity of all the results reached. Apply this principle to the sphere of religion, where its application is more complete, and it gives just what we want, the crede ut intelligas. And do we suppose that we are in danger of really dwarfing our capacities for originality, our faculties of criticism, by such temporary suppression of them? On the contrary, is not the principle which Hegel used to inculcate in regard to education profoundly true--that we empoverish and reduce our faculties by a premature exercise of criticism, judgment, originality? Will, not intellect, is the basis of life. Self-conscious intellect belongs to the second stage, not the first. Faith is as legitimate a faculty of man as intelligence. It has its special exercise in realising mans moral and spiritual being. Why should we be ashamed of it? Why should it be apologised for? Thou shalt understand, but thou must first believe.
4. The scheme of Christian truth coheres. To a Christian believer who has advanced to any measure of understanding the whole is one and indissoluble. He recognises that it would be unreasonable to pick and choose; he recognises the coherence of the same sort of means by which we recognise the similar connection, far beyond our personal knowledge, in the department of science. Thus he abides under the shelter of the whole creed. He takes it on trust as a whole. The Christian Church seems to his spiritual faculties eminently trustworthy. He waits while the Spirit leads him into all the truth. That is, he waits while in the growing experience of life, in the vicissitudes of failure and success, of joy and suffering, of growth and manhood, point by point, the truth becomes realised to his experience and his understanding. What was obscure is cleared up. What might have seemed at one time unnecessary is seen to have been wanted. If anything remains yet outside the sphere of his own personal verification, the processes of his past life warrant him in believing that the future will give it its place. There comes to hand--at this moment in a recent biography--a beautiful instance of the way in which one who stood wholly outside the Christian creed, and, as far as can be judged, by little or no fault of her own, came gradually within the bosom of the Church of Christ, and knew her Lord. Ellen Watson was a brilliant mathematician. When at the age of twenty she was a pupil of Professor Clifford, at University College, in London, and loved with the deepest respect and affection to speak of him as the Master, he in his turn had a high admiration of her abilities, believing, as we are told, that she possessed the rare faculty for doing original work in his science; indeed, he even looked forward to her becoming known some day as a discoverer or originator in mathematics. Her position in regard to religion at that time is thus described: The one absorbing passion of her mind was the love of positive truth, and this love was guarded by an almost severe morality of the intellect, which made her fear, above all things, every kind of illusion and self-deception. She dreaded, as an intellectual sin, the giving to a wish or a hope or a dream of the imagination the subject and influence of a conviction. Mathematics, by its strictly logical conclusions, and natural science, by its severe experimental tests, commended themselves to her high intellectual integrity as the greatest and best of all teaching, while at the same time they best satisfied the craving for positive truth which filled her soul, so that she delighted in resting on their conclusions as on an immovable basis. I do not need religion, she often said at that time; science thoroughly satisfies me. For, judged only as to the satisfaction afforded to the reason, religion appeared, by the side of positive science, as a collection of dim, uncertain facts mixed with conceptions of the imagination. The certainty of science gave peace to her intellectual conscience; all else seemed misty--delusive. Within five years she died at Grahamstown, but with words very different on her lips, the words of triumphant faith and praise which make up the Churchs Gloria in excelsis, and with the Churchs viaticum for her journey into the unseen world. The biography is mainly an account of the converson of her mind. It was a progress without a break. She lost nothing she had ever had. No part of her hold on scientific truth, her trust in scientific method, ever vanished. She did but, as she described it, gradually wake up in a larger world and found that the spiritual truths which she held by faith, though reached, it is true, by a different process, were still the crowning knowledge of all that she had won before, perfecting and completing what was otherwise rudimentary and broken. The premature death of her master, Clifford, and the discipline of sorrow and suffering, rudely shattered the completeness which she had at first assigned to the life in the mere visible world. The imparious exigencies of an awakened spirit forced her into the sphere of spiritual and supernatural facts. The recognition of the Divine Fatherhood came slowly but surely upon the mind. Through Divine Fatherhood came the belief in the Divine Sonship manifested in Christ, and while she was yet far off any clear grasp of the accuracies of the Christian faith, the Christian Church presented itself to her as embodying the truth, and satisfying mans obvious need for order, for spiritual shelter, for unity. She had none of that intellectual vanity which keeps clever people from confessing themselves wrong; none of that pride which makes us preserve our isolation. She desired to have perfect fellowship with the common Christian life. She accepted the Church in practice. She presented herself for confirmation. She sought and found in South Africa the fellowship of the saints in the Church. Authority presented itself to her, and was accepted by her just in the shape of something which embodied what her soul wanted. She recognised the truth, so hard to the natural will, that we must surrender ourselves, merge ourselves, if we are to find our true selves. (C. Gore, M. A.)
Spiritual judgment
The epithet pneumatikos as applied to believers is significant and comprehensive. It does not mean rational as opposed to sensual. It is the indwelling of the Spirit that gives character to the believer. The Spirit has an illuminating power, so that new discernment is imparted to the soul. This does not arise from light shed on the object, but from the effect produced on the mind. Its faculty of vision is restored; its eyes are opened. Before it was blind--not rationally so as not to perceive truth in its logical relations, nor morally so as to be insensible to moral distinctions, but spiritually so that it cannot discern the things of the Spirit. The case of the Jews in their judgment concerning Christ is an example. They saw that He was a wise man, that He was just, benevolent, and kind. They understood His words, but had no such discernment of His character as enabled them to see the glory of God as it shone in Him. The effect, therefore, produced in the mind is the ability to discern the things of the Spirit. Hence--
I. There is a coincidence of judgment between the believer and God. What God declares to be true the believer sees to be true. He acquiesces in the judgment of God as to sin, the method of salvation, the person of Christ, the doctrines of grace, the reality and importance of eternal things. So in his judgments of men. Those whom God approves the believer approves. This is the ground--
1. Of the unity of faith among believers.
2. Of the unity of fellowship; so that all Christians recognise each other.
3. Of the authority of the Church, and of the only legitimate authority of tradition.
4. Why schism is a sin.
II. There is also a coincidence of feeling, i.e., the spiritual love what and whom God loves, and hate what and whom God hates. The friends of God are their friends. This is the reason why they have a common experience, and why they love each other as brethren.
III. There is a conformity in the life of the believer with the will of God. He does what is in accordance with the mind of the Spirit. This is the ground of the community of worship. They all walk by the same rule and worship the same God and Saviour.
IV. All relievers are united so as to form one body. (C. Hodge, D. D.)
Spiritual judgment
its range.
I. He that is spiritual judgeth all things.
1. It is not said that he judges all men, or any man; he has his opinion as to their views; but in regard to their persons, to their own Master they stand or fall. Judge not, that ye be not judged. Spiritual judgment, then, has to do not with persons, but with things. Still, does it absolutely judge all things? It is clear that it will not make a man acquainted with the truths of science, or the facts of history, or the details of business. Many a great statesman has had very little spiritual judgment. It will not make a man a skilful Biblical critic, nor a profound theologian.
2. Paul speaks of those things which come within the sphere of the spiritual nature. The Spirit of God reveals to the soul a world which lies both within the present and outside it. It is in a hidden chamber whose existence we dimly felt, but which Gods Spirit makes known to us; and this chamber has in it a window which looks out on a new and infinite universe. We do not know ourselves, our fall and possible rise, our sin and salvation, until we are taken in there. This world may seem to those who have not been in it a narrow and poor and almost non-existent thing. But to those who have lived in it, it grows in certainty as its life grows, and it deepens and expands and rises, until it penetrates and comprehends the natural world on every side.
II. Its independence--he himself is judged of no one.
1. This does not mean that the spiritual man is beyond the judgment of others when he has contravened human law. Nor is he exempt from judgment in his spiritual life. He can never be freed from the judgment of God, and his fellow-Christians may have it in their power to instruct and correct his judgment. And then, again, any man of the world can judge a Christian mans conduct, so far as it comes before the outward eye; he can approve it or he can condemn it, and he has a right to do so.
2. What, then, is meant by he is judged of no man?
(1) The apostle is speaking of an inward, spiritual region into which the Christian man has been introduced by Gods Spirit, and of the judgments which natural men, who have no experience of it, may form of it, and of him as he lives in it.
(2) Perhaps the best way of illustrating this is to take Paul himself, and see how he had a whole world within him removed from the judgment of natural men around. Take
(a) the great truth of salvation by grace without the works of the law. It was looked on by many then and since as an immoral doctrine. But they could not understand that in receiving this free grace there is a new nature received, the motions of which are always saying, How shall we, that are dead to sin, live any longer therein?
(b) Neither could he be judged as to the way his new life was supported. Men saw the persecutions, &c., to which he was exposed. The world could not understand how the spirit in him was sustained, and rose up in fresh flames of consuming zeal.
(c) The mere natural man could not understand the happiness of his life. Let us only think of this chain which begins with hope and ends with it, like two golden nails fixed to the gate of heaven, while the links hang down into all the trials of life, which are touched and turned to gold by their Divine fastenings (Rom_5:2-5). Now this was not peculiar to the apostle. The experience of most Christian men will fall very far short of that of the apostle, but it is the same in kind; and they have a right to set this inner world, in which their spirit is living and moving, against all the arguments which the outer can advance.
III. Its guidance and tests.
1. It must never separate itself from its source--Gods Spirit acting through Gods Word. The spiritual judgment, if it is to be sound, can never be cut off from this fountainhead. The testimony of the Lord is sure, making wise the simple, &c. But in order to this there are two things to be observed.
(1) We must not form our judgment on single texts, but on the breadth of Scripture--the letter may kill, the spirit gives life; and I know no better way of reaching the breadth of Scripture than by carrying it up in its final issue to the Lord Jesus Christ. Many things that are doubtful become simple when we ask, What would the example and spirit of Christ lead us in this case to say and do?
(2) We must ask the guidance of the Spirit which gave the Word, and which kindled any light in us that we may possess. To ask the Author of the book to explain it is the true way of being guided aright (Psa_25:6).
2. After this guidance from the Source, there is that which we may receive from the new nature formed within, and from the growth of it in obedience to Gods will. (J. Ker, D. D.)
The spiritual man unknown to the world
We have here--
I. A spiritual character. The natural man is man in his unregenerate state, under the power and influence of those principles and affections which are natural; the spiritual man is man renewed by the Spirit of God.
1. Spiritual men have--
(1) Spiritual appetites: they hunger and thirst after righteousness.
(2) Spiritual senses, which are exercised to discern good and evil; spiritual eyes--they can see Him on His throne; spiritual ears--they can hear His voice.
(3) Spiritual lips--they show forth His praise.
(4) A spiritual taste--and therefore they can savour the things of God.
2. Let us particularise, and lay down a few tests by which the spiritual may be known. As regards--
(1) The thoughts. They cluster around the Cross. Evil thoughts may enter, but they enter either by fraud or force. But they enter the mind of the natural man as friends and acquaintances.
(2) The desires. There be many that say, Who will show us any good? They seek their happiness in the things of time and sense only. But the spiritual pray, Lord, hit Thou up the light of Thy countenance upon me. These desires in the Christian may not arise so high as he could wish; but this is the current in which they flow, the end to which they move.
(3) Gratitude. If ever a natural man feels anything like gratitude it is for some temporal favour. Now a spiritual man overlooks none of Gods mercies. He blesses Him for his daily bread, but much more for heavenly bread. He blesses God for his civil freedom, but above all for the freedom with which the Son hath made him free.
(4) The use of creature possessions. A natural man only uses them as bodily gratification; or, if mentally, as objects of curiosity and science. But a spiritual man sees God in everything.
(5) Association. While here, we must have to do with the world; otherwise we must needs go out of it. But a spiritual man, when he is entirely free, will say with David, I am a companion of all them that fear Thee, and of them that love Thy name.
(6) Conversation. Spiritual discourse to a natural man is always uninviting, and even irksome. But the spiritual man encourages it and is at home in it.
(7) Devotional exercises. The spiritual man does not draw nigh to God with his lips while his heart is far from Him.
II. An attribute attached to this character. The spiritual judgeth (i.e., discerns)
all things. This must be qualified by being taken with four limitations. All things mean religious things, and apply--
1. To religious things only. True religion tends to make men wiser in other things--by arousing their faculties, by exciting their energies, by inducing them to redeem their time; but Paul does not refer here to the knowledge of nature, arts, science, &c., but to the things of the Spirit, the things which are of God.
2. Only to religious things that are revealed. Secret things belong to God, &c.
3. To religious things only of importance. Everything in religion is not equally momentous, though it is equally true. What you are required to know is not the decrees of God, but His commands; His promises, rather than His prophecies. A man may be spiritual and yet not able to judge what kind of creature the leviathan was; or know where is the locality of Ophir, or the length of a Jewish cubit. A man may be able to open the seals and blow the trumpets--that is, in his own imagination-and be no nearer to the kingdom of God than before.
4. Only to the knowledge of these comparatively; not absolutely and completely. For who by searching can find out God--who can find out the Almighty to perfection? Paul, after knowing so much of Christ for so many years, says, That I may know Him.(See also Eph_3:18-19.)
III. A distinction. Yet he himself is judged of no man.
1. This distinction must be exemplified.
(1) You have, perhaps, acquired a certain art, and a person, ignorant of the art, calls in question your proficiency in it, and you say, I am not to be judged of by such as you. How could Handel be judged of properly by a novice in the principles of music? How could a statesman, in executing the complex concerns of a whole nation, be judged of by a man not able to manage his own family, or even himself?
(2) It is always difficult to judge a man religiously. For we are ignorant of the heart and of a thousand things which may tend either to extenuate or condemn. For a man may be conscientious in certain things in which he is condemned. Therefore our Saviour says, Judge not, and afterwards applauds judgment. Judge not according to the appearance, but judge righteous judgment.
(3) But the spiritual is absolutely inexplicable to the natural man. He is a new creature, and not, therefore, to be judged of by the old rules and principles of natural men. He knows them, but they know not Him! He has been in their condition, but they have not been in His!
2. The spiritual are, therefore, said to be men wondered at.
(1) Others may think it strange that we run not with them to the same excess of riot; but they know not what it is that has weaned us from it all, viz., the discovery of something infinitely superior.
(2) They wonder, that you, should find such delight in the exercises of the Lord s day. While they say, What a weariness it is!--when will it be over? you are made joyful in the house of prayer.
(3) Their experience under affliction often perplexes the people of the world. They see their afflictions, but they do not see their consolations.
(4) Their conduct is often equally puzzling to them. They wonder to see them following a course which exposes them to endure reproach and self-denial. They know not the lever that moves them, and are unacquainted with the machine--the love of Christ--that sets all in motion.
(5) Neither can they judge of the system of doctrine which they hold. It may seem to them as though they may continue in sin that grace may abound. But no, they hate the very appearance of evil. How can we who are dead to sin live any longer therein?
Conclusion:
1. Our subject accounts for Christians not being very ready to communicate to men of the world of their religion and experience. They would not understand it. David said, Come and hear, all ye that fear God, and I will tell you what He hath done for my soul. They could relish it, but others could not.
2. Christ accounts for the divers misrepresentations of Christians by men of the world. The world knoweth them not, although they are very free in speaking of them. Let us learn, then, to be indifferent as to the judgment of the world.
3. But is there nothing by which the people of the world may judge you who are spiritual? Yes. They can judge of--
(1) Your talents. They may, perhaps, be able to say to you, You think more highly of yourself than you ought to think.
(2) Your outward condition, and know that you live above your income, and that you had better lower some of your sails.
(3) Your consistency as professors of religion. What do ye more than others? You profess more than others, and you are to be judged of by your own pretensions.
(4) The moral and practical effects of your feelings and experience. You should, therefore, seek to abound in all the fruits of righteousness, and to adorn the doctrine of God our Saviour in all things. (W. Jay.)
The spiritual faculty
Nothing seems at first sight more reasonable than to expect that a revelation which is intended for all mankind should rest on such evidence as can be appreciated by all men. How otherwise can it be universal? Surely the evidence ought to be such as to bear the fullest and strictest investigation by all sound intellects; it ought to be impossible for any one who reasons exactly to fail to reach the right conclusion. Nay, there seems to be not only truth but justice in this claim. The revelation professes to be made not to perfect but imperfect men, not to the holy but to the sinful. To send such a revelation to men who have some peculiar power of appreciating the evidence for it, and to make the reception of it depend on their exercise of that power, seems to contradict not only rational expectation but the demands of equity. How are sinners to be saved if the means of their salvation cannot reach them on account of something in the very sinfulness from which it is the purpose to deliver them? Ought not religious knowledge to be treated as all other knowledge is treated? Ought it not to be considered a branch, in fact, of natural science? Ought not its evidence to be subjected to the same kind of investigation; ought not its basis to be observed facts, handled by strict reasoning; ought not its truth or falsehood to be decided in precisely the same way as the truth or falsehood of any other assertions. Nevertheless, in spite of all this, which is undeniably weighty, we find the revelation which we have received distinctly declining to submit its claims for recognition to these conditions. It appeals to a distinct faculty from those which decide on the truth or falsehood of assertions concerning the laws of nature. It insists that the spiritual man who accepts its teaching, while still keeping all his natural faculties and capable as ever of judging all questions which those natural faculties can handle and determine, has in him a faculty of judging of spiritual truth which is either wanting or dormant or possibly dead in others. It declares with St. Paul that if the gospel be hid it is hid to those who are blinded. How, then, can we call this reasonable or fair? Now, as regards the reasonableness, it must be plain that even in regard to natural phenomena there is a vast difference between one observer and another, and that not only as between the trained observer and the untrained, but between the capacity of one man for being trained and the capacity of another. There are men who cannot see for themselves the facts on which the inferences of science are based, and some cannot even see them when aided by having them pointed out by men of clearer sight than themselves. The conclusions rest on observations in the making of which men differ in power from one another, and, nevertheless, no man is allowed to plead that because his faculties cannot discern the fact, therefore the fact is no fact at all. Now, the same thing is unquestionably true as regards the fundamental facts of all real religion. The claim that the intellect and not the spiritual faculty shall judge of the truth or falsehood of a religious revelation is a claim that bad men and good men, men with aspirations to holiness and men content with their own moral and spiritual condition and desiring nothing higher, shall be on precisely the same level. And this is not so, and never can be so. The man who hungers and thirsts after righteousness sees truths which are not seen by men who have no such hunger nor thirst. He not only knows better what is meant by the beauty of self-sacrifice, of holiness, of unearthliness, but he knows too and sees as others do not see the eternity and supremacy of these things. And the perception of these facts makes an enormous difference in the inferences which he perpetually draws from the sum total of the facts before him. He draws different inferences because he takes into account different premises. He sees that the inferences drawn from the partial premises which alone are within the reach of bodily observation are of necessity incomplete, and be cannot be content with them. The question, whether there is a God at all, whether the Bible comes from Him, whether the history told in the New Testament is a true history, have to be determined with due regard to the insight which he ever has within himself into the eternal nature, into the absolute sovereignty, into the more silent but imperative command of the great law of duty. This will demonstrate to him the existence of God; this will largely determine his judgment on the true nature of the Bible; this will never be forgotten in his estimate of the historical truth of the New Testament. The value which he attaches to particular human testimony, the degree in which he will allow the possibility of exceptions to those generalisations which we call the laws of nature, but which after all are nothing but generalisations, must be and must rightly be gravely affected by his looking at the evidence taken as a whole from the point of view which belongs to his spiritual character. If his premises are different, it is inevitable that his conclusions must be different also. So true is this and so sure is the operation of the spiritual character upon the hold that a man has on religious truth, that we can trace it not only in the decision of the great question of all, Shall we believe in a God or not? but in the acceptance of particular doctrines contained in the revelation we have received. Thus, for instance, the doctrine of our Lords Atonement is grasped with a strength by some Christians which is not to be traced in the convictions of others. And if we search for the reason we always find it in the conflict which these men have had to pass through which others have not known. St. Paul, from the agony of his struggle with his own lower nature, came to the Cross with a passionate conviction of his need of a Saviour which we cannot find expressed with the same fervour in any other writings than his. The man whose inner life has been comparatively calm and who has known nothing of such violence of battle, will not see with the same vividness that the Cross of Christ is his one hope, and while accepting the doctrine will not place it at the very height of all his faith. The varying spiritual characters give an insight into varying aspects of spiritual truth, but without the spiritual character such insight cannot be. When, therefore, it is seen that religious men decide differently from other men questions which have to be decided on evidence, there is nothing in this that is contrary to reasonable expectation. They are, of course, liable to make mistakes in the inferences, just as all men are liable to make mistakes. But the difference in their conclusion is not due to the fact that they reason differently from others, and set aside the ordinary canons of inference. It is due to their taking into account certain premises which others disregard and cannot help disregarding. But to deal with the other demand, namely, that a revelation to sinners ought to be appreciable to sinners: it is to be observed that the revelation was never intended to work mechanically without any demand on the moral action of those to whom it was made. It was intended to be effectual on those who were willing to use it, and, therefore, it was made to be appreciated in accordance with that willingness. It was offered to all, but it was offered without relieving or being intended to relieve any from responsibility for his own life. The responsibility of every individual moral being is a fundamental religious truth, never to be set aside. And in order that this responsibility may be complete, it must extend not only to action in obedience to revelation when accepted, but to the act of acceptance itself. Men shall not be prevented from accepting it because they have sinned; provided there still remain the power of longing for higher things, even though that longing be of the faintest and the feeblest. The revelation of God meets the aspiration of man. Where there is the upward spring of the soul, even though that soul be in the very blackest depths of evil, there shall penetrate the power of the voice of God, and shall give force to the effort, and shall touch the heart, and shall clear the insight, and shall revive the conscience, and shall make the will the master of the life, to go on ever and to go on upwards, in spite of falls and failures many, to the very presence of God Himself. But if now it be asked what judgment can be formed of those who, notwithstanding, have come to the conclusion that the revelation is not true, the answer is plain, no judgment can be formed by us. We are speaking all this time not of the application of the laws of the spiritual world to individual men, but of the laws as they are in themselves. It is conceivable that a mans spiritual faculty may be palsied by the concentration of his mind on the phenomena of sensible things. The possibilities travel beyond our conceptions, and leave us unable to say what exceptions to His general rules our heavenly Father may make. Of this we are sure, to begin with, that His justice is absolute, and we are told expressly that when all secrets are revealed this also shall be plainly seen. But until that day we must be content, in spite of apparent contradictions, to leave all judgment on mens souls absolutely to Him. These arguments are not to enable us to judge others, but to enable us with strong certainty to live in our own faith, and to show us in what direction we are to seek for that which will confirm that faith in us and aid the formation of that faith in others. There is nothing which will help either others or ourselves more than the perpetual reiteration of the majesty, of the eternity, of the supremacy of that which is the very essence of the nature of God Himself, the law of duty. (Bishop Temple.)
For who hath known the mind of the Lord?… But we have the mind Of Christ.
The mind of God is
I. Unfathomable. His thoughts are--
1. Vast.
2. Unsearchable.
3. Unbiased.
II. Disclosed to His servants.
1. In Christ.
2. By His Spirit.
3. Through faith. (J. Lyth, D. D.)
The mind of Christ
We may have the mind of Christ--
1. Representatively. The minds of great men represent themselves--
(1) Through the character of their disciples. Jesus put His disciples in possession of His mind--both its great ideas and governing sympathies. They faithfully represented His mind to others. They died; but their followers, in their turn, transmitted the mind which they received. We look at the true Church, and we can see in it the mind of Christ.
(2) Through literature. A mans book is a kind of second incarnation of himself. Thus the mind of Jesus has come down to us in the New Testament.
(3) In their historic influence. Christs mind has come down to us in this way.
2. Personally. Christ has distinctly assured us that He--not His mere influence, but Himself--is with His Church always, even unto the end, to enlighten, sanctify, guard, and strengthen it. This fact gives the Bible a wonderful advantage over other books. I take up the work of a departed author, and I find many things which I cannot understand, but I have no help. But when I take up the Bible--though it has been written for centuries--its Author is by my side. If we have the mind of Christ, then--
I. Whether we rightly act in relation to that mind or not, our obligation is immense. Our obligation is ever regulated according to the powers and privileges with which Heaven has endowed us. Unto whom much is given, of them much will be required. In connection with this principle note--
1. That the most precious thing in the universe is mind. Matter, in all its forms of life and beauty, is but the creature, symbol, and servant of mind. One human soul, though tabernacling in poverty, is of more essential worth than the sun. The sun has no feeling, thought, volition; it can neither form an idea of itself, nor of its Author. But the feeblest moral mind has all this, and can do all this,
2. That the most precious mind in the universe is the mind of Christ.
(1) All human minds are not of the same relative value. The minds of such men as Newton, Bacon, Milton are worth the aggregate mind of their age. But he who is instrumental in restoring one soul to moral truth and God, may do a greater work for the universe than he who corrects a hundred inferior minds. But the most majestic intellects bear no comparison with the mind of Christ; His mind was the image of the invisible God.
(2) Now nothing enhances our responsibility so much as connection with minds of a high and holy order. But contact with the mind of Christ enhances our responsibility a thousandfold. If I had not come, and spoken unto them, they had not had sin, &c. This is the condemnation, that light is come into the world, &c.
II. If we act rightly in relation to that mind, the effects on our character will be most glorious. There are three great blessings which will result.
1. Mental vivacity. Mind is the quickener and developer of mind. The amount of vital energy and impulse, however, which one mind is capable of imparting to another will, perhaps, generally depend upon two conditions.
(1) The character of the subjects of intercourse. Where they are tame commonplaces or vague abstractions, but a small amount of impulse will be imparted; but where they are of an opposite character, a powerful effect may be expected.
(2) The native vigour of the mind that presents these subjects. The most moving subjects will produce little effect when presented by a lifeless mind; but where there is great native energy in the soul of the communicator, in any case, there must be a powerful effect. Now you have just these two conditions in the highest form in connection with the mind of Christ. His mind is life and light--condensed energy and focal flame. His mind broke the mental slumbers of humanity, put the world in action, and gave it an impulse that shall go on accumulating for ever. He, therefore, who is rightly connected with the mind of Christ must be a man of mental earnestness. A sleepy-minded Christian is a solecism--a contradiction.
2. Moral assimilation. He that walketh with wise men shall be wise. Fellowship with a pre-eminently spiritual, holy, humble, benevolent, and devout mind is eternally incompatible with worldliness, impurity, pride, selfishness, and impiety.
3. True happiness. Christs mind does two things towards human happiness.
(1) It removes all obstructions. Sin is the great obstruction, and the great work of Christ is to lint away sin; to put it away in its--
(a) Idea form--the intellectual errors of men are sources of misery.
(b) Disposition form--the wrong and conflicting dispositions of men are sources of misery.
(c) Guilt form--the sense of guilt upon the conscience is a sore element of distress.
(2) It supplies the necessary condition of happiness. A suitable object of supreme love. Our supreme affection is the fountain of our happiness; but for the supreme affection to yield perfect happiness it must be free from all moral defects, capable of helping us in all the contingencies of our being, ever reciprocating our affections, and one which will continue with us for ever. In Christ we have all this, and nowhere else. If, then, we are in right connection with the mind of Christ, we are happy. Melancholy and gloom are foreign to Christianity. (D. Thomas, D. D.)
The mind of Christ
A wonderful property, even for an apostle! And if it is within our reach that man must be a fool who does not give his mind to consider what it is, and how it is to be obtained. The expression is a full one--for you may take the words and actions of a man, and still fall short of his mind. For that is his spirit, the motive which actuates him, the feeling which moulds his conduct, the inner life which gives tone and character to his outer being. So you might copy Christs example, and speak and act like Christ--but all the while be unable to say, I have the mind of Christ. Note--
I. What the constitution of The mind of Christ was.
1. It was altogether human. It is an idle thought that the body of Christ was human, but the spirit or mind of Christ, was Divine. That which is Divine, being always infinite, is incapable of any growth or increase. But Christ increased in wisdom. So complete was Christs emptying of Himself here for our sakes that His mind became subject to all the laws by which our intellect is governed.
2. This is necessary for the truth of the history, to the integrity of His humanity, for the perfectness of His sympathy and power, for His being an exemplar that we may imitate.
II. How did the human mind of Jesus become that sublime and perfect thing it was? He had the Spirit without measure.
1. This thought is the connecting link which unites our little minds with His. For this is exactly Pauls reasoning. The spirit which is of God is identified with the mind of Christ. That soul of Jesus, then, infinitely stored with the Holy Spirit, becomes a fountain from whence that Spirit is always pouring out into His own people; so that out of His fulness have all we received. And this it is which makes a gift of the Spirit so very sweet to a Christian.
2. And, as that process goes on, every fresh communication of the Holy Ghost, passing as it does from the bosom of Jesus, enables us to say with greater and greater truth, We have the mind of Christ.
III. The advantages which belong to those who have the mind of Christ.
1. As respects that great search after truth, no man can really understand the Bible who does not bring to the study of it the mind of Christ. Now mark the apostles reasoning. He says, no man can tell what is passing in any mans mind except that man himself. In like manner he says, no one can know what is passing in the mind of God but God only. But if only God knows God, how can we know God? By having the mind of Christ. Thus, then, it is, by bringing the mind of Christ in our souls to the mind of Christ in the Bible that we can understand the mind of God.
2. The possession of the mind of Christ is a wonderful clue to the intricate windings of the labyrinth of life. There are thousands of points which require instantaneous decision. The juncture gives little space to go to some friend, or even to the Bible. At such moments a rapid perception of the right is an inestimable gift, and we shall have that if we have the mind of Christ.
3. They have the benefit of the mind of Christ who wish to pray rightly. God has given us the license to ask what we will, and it shall be done. But may not a man inadvertently ask and obtain a curse? Our security in that dangerous privilege is in the knowledge of the Bible--an acquaintance with Gods promises. But we want something quicker. Those who bring Christ in them to their knees, having the mind of Christ in asking, know what is the mind of Christ in giving. And it is surprising to what an extent this may control and guide prayer. The Syrophenician woman had it, when she would not cease till she had obtained what she wanted. Abraham had it equally when he stayed his supplication for Sodom at the ten. And doubtless Paul also, when he ceased to deprecate the thorn at the third petition. (J. Vaughan, M. A.)
The Christly spirit
(Php_2:5, and text):--Let the thought, the aim, the spirit of Christ be in you and be yours. All that He did, wills, approves, and blesses, even in the details of every-day life. Observe here the Christly spirit--
I. Urged as the supreme pattern of self-renunciation. Mark--
1. Voluntary humiliation. He emptied Himself, became obedient unto death. He who would study the grand pattern for the Christly life must begin in the valley of humiliation.
2. Absolute surrender for others--the perfection of self-sacrifice. He came not to be ministered unto, &c.
3. Disinterestedness in benevolence--Looking to the things of others.
4. The grand law of Christian discipleship. Though we may never be able to equal the incomparable humility, gentleness, and self-sacrifice of Christ, yet we may follow His example.
II. Possessed--as the Divinest inspiration to the higher life. No man that would ascend to the loftiest moral excellence but must possess the mind of Christ. By the indwelling of the Spirit of Christ there is imparted into us--
1. Strength to fight against sin and to achieve a victory.
2. Inspiration to spiritual power, beauty, excellence, and holiness.
3. Harmony of heart with the heart of God.
III. Realised--as the crowning endowment for the noblest service. We have the mind of Christ. The conscious possession of the mind of Christ has led thousands to make the highest sacrifice and to render the noblest service--Luther to attempt the Reformation; Robert Raikes to establish the Sunday-schools; Charles of Bala to originate the British and Foreign Bible Society, &c. Lessons: The attainment is--
1. Possible.
2. Certain. We have.
3. Let us all seek it afresh, for the glory of God, for the good of others, and our own happiness. (J. Harries.)
The certainty and solidity of the experience of Christian believers
I. We have the mind of Christ.
1. Enlightening the understanding.
2. Assuring the conscience.
3. Informing the judgment.
4. Renewing the heart.
II. We are thus fortified against the objections of all unbelievers. Because--
1. They do not know the mind of God.
2. Are incompetent to judge of spiritual things.
3. Much more to offer any instruction to those who have the Spirit of God. (J. Lyth, D. D.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14–16 14–16. But the natural man. The natural man is…
14–16. But the natural man. The natural man is the unregenerate, one who has the spirit of the world, one not born anew of water and of the Spirit. Man is a triune being—body, soul and spirit. The natural man is under the dominion of the soul, the animal life. The spirit must be stirred from its dormant condition, and born again, before one can comprehend the things of the Spirit. These are foolishness to one under the dominion of the animal life, such as the Jewish scribes and Greek “disputers,” for they can be discerned only by the spirit of man. It is only when a spiritual hunger is felt, when one is born again, and when man becomes a spiritual instead of an animal being, that he can understand “the deep things of the Spirit.” But blessed be God, the A B C's of the gospel, which the ignorant and unlearned men can understand, are sufficient to convert and prepare one for a higher knowledge.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv14–16 14. “The intellectual man discerneth not the things of…
14. “The intellectual man discerneth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” The word psychicus I here translate “intellectual,” from psychee, “the soul,” or “the mind,” which consists of the intellect, the judgment, the memory and the sensibilities; of which the intellect is the most prominent, and I suppose the most important. The truth of the matter is, we have no English word competent to convey the idea of the Greek psychicus, unless we Anglicize it and use the word psychical, which would be about as obscure as the Greek. Man is a trinity, according to Paul and Wesley, consisting of the pneuma, “spirit”; psyche, “soul,” and the soma, “body.” Thus he is a three-story building. The devil is very fond of blowing off the third story, in which case he becomes a demonized brute, or, rather, a brutalized demon. This follows as a legitimate sequence from the fact that the human spirit is the element on which the Holy Spirit operates, and through it reaches the mind and body. Hence, in the case of the unpardonable sin, the third story is blown off by the devil. An animal has a mind and body, but no spirit. Hence you can not possibly teach a horse or an ox anything about God, however much you may teach him about temporal things. The human spirit consists of the conscience, with affections or heart. The conscience survived the Fall, the voice of God in the soul; yet, in the case of impenitent sinners and deluded professors of Christianity, usurped by Satan, who is so fond of speaking through God’s telephone, and deceiving the people, as in the case of Paul, who lived in all good conscience while a vile persecutor, but after his conversion his conscience bare him witness in the Holy Ghost (Rom 9:1), which never occurred before the light broke on him on the Damascus road. The conscience of the sinner is on God’s side in conviction. 1Ti 4:2, “Having their conscience seared with a hot iron,” does not refer to men, as in E.V., but to those demons. This is a reason no evil spirit can be saved. They have no foundation, as man has with his guilty conscience, condemning him when he sins. The fearfully rapid multiplication of infidels is a prominent fulfillment of latter-day prophecies, ripening this wicked world for destruction. The effect of infidelity is to take off that third story, and put people where they are brutish with reference to God. In conversion, the will passes out of the hands of Satan to God; yet native evil abides (though subjugated) in the deep interior of the affections, i. e., the heart, until utterly expurgated by the cleansing blood and the refining fires of sanctification. The psychee, the “soul” or “mind,” includes the intellect — judgment, memory and the sensibility. Hence this word psychicus. In E.V. “natural” is the adjective corresponding with the noun psyche, “the soul,” which has so many faculties that we cannot find any single word adequate to a full translation. In Jud 1:19 the same word is translated “sensual” in the E.V., which evidently is too low a meaning. In the Fall, death only supervened to the human spirit. If it had reached the mind, men would have become idiots; if the body, they would have dropped dead in their tracks. The great majority of theologians have always been dichotomists, i. e., dualists, believing in the two natures of man. Hence they have girdled the world with materialistic and intellectual religions; e. g., Paganism, Mohammedanism, Judaism, Mormonism, the Greek Church, and fallen Protestantism without spirituality, which is the essential element of God’s religion. Paul, Wesley, and all true exegetes, have always been trichotomists, i. e., Trinitarians, believing in the three natures of man, i. e., spirit, soul (or mind), and body. Since the spirit was deprived of Divine life in the Fall, the true salvation must begin with the resurrection, i. e., the regeneration of the Holy Ghost. Whereas all of these systems built on dichotomy leave out spirituality, and are independent of the Holy Spirit, as they build their ecclesiastical superstructures on the residuum of mentality and materiality, which survived the Fall. Hence, in their experiences, they dispense with the supernatural, or, rather, they have no experiences. With all their towering intellects and theological lore, they never can know the things of God, from the simple fact that they are not intellectual, but spiritual, and can only be spiritually discerned. These men are spiritually dead. A dead man does not discern anything, hence it is as impossible for the unspiritual, however intellectual and educated, to discern the things of God as it is for the horse to fly like the eagle. He has members well adapted to walking, but utterly incapable of flying. Hence none but the spiritual, i. e., those who have been quickened into Divine life by the Holy Spirit, can possibly discern “the things of God.” Thus we have the human trinity — the pneuma, “spirit”; psychee, “soul” (or “mind”), and soma, “body.” The spirit is the man himself, the mind (or soul) and body being his appurtenances. The spirit is so called because homogeneous to the Holy Spirit, and constituting the doorway into the complicated labyrinth of humanity, the Holy Spirit entering the human spirit and then passing on into the mind and body, primarily assimilating the spirit to Himself and then lifting up the mind, with all its complicated machinery of intellect, judgment, memory and sensibilities, assimilating and subsidizing them to His heavenly administration; finally reaching the body and elevating it to the lofty plane of sanctified intelligence, thus triumphantly delivering it from every trend toward sensuality, debauchery and brutal selfishness, and making it truly the temple of the Holy Ghost. Every human spirit is either dominated by the Holy Ghost or one or more demons. In the case of grieving away the Holy Spirit, ultimating in His final departure, the demons come in and take possession of their victim, doing their utmost primarily to effectually lock the door against the future ingress Of the Holy Spirit, thus obliterating all apprehensions of God and susceptibilities of conviction. Then the demon fortifies himself in that human spirit which he has dragged down to the devil’s dirty level, by subsidizing the mind, darkening the intellect, warping the judgment, polluting the memory and debauching the sensibilities, so that all the mental faculties, with their educational enduements, become but the filthy implements of the indwelling demon. Finally, through the foul spirit and debauched mind, he literally captures the body, taking complete possession of all its members and degrading it below the dignity of the irrational brute, using its members as filthy sewers through which to imbibe the very dregs of the bottomless pit. Thus this miserable, God-forsaken victim of sin has his spirit demonized, his mind stygianized, his body brutalized, so that he is really a loathsome, demonized brute. As his bodily members constitute the only avenues of enjoyment, of course, when these are paralyzed in death, the last possibility of fruition, even in the lowest sensual sense, is forever swept away, and the hopeless victim, wrapped eternally in the fiery retributions of disappointed lusts, passions and appetites, is filled with his own Hell, and nothing left but to drop into the burning lake.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv14–16 Now the natural man receiveth not the things of…
Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged . [As sound is perceived by the ear, and not by the eye, so the spirit of man perceives spiritual things which can not be comprehended by his psychic nature. But a man who has lived on the low psychic plane--a carnal, sensuous victim to bodily appetites--has, by neglect, let his spiritual faculties become so torpid, and by sin so deadened them, that the spiritual things of God become as foolishness to him, despite their worthiness-- 1Ti_1:15 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v14 natural man
natural man
Paul divides men into three classes: psuchikos, "of the senses" Jas 3:15; Jud 1:19 or "natural," i.e. the Adamic man, unrenewed through the new birth Joh 3:3; Joh 3:5 pneumatikos, "spiritual," i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God Eph 5:18-20 and sarkikos, "carnal," "fleshly," i.e. the renewed man who, walking "after the flesh," remains a babe in Christ 1Co 3:1-4. The natural man may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him; and the fleshly, or carnal, Christian is able to comprehend only its simplest truths, "milk" 1Co 3:2.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v14 General Information:
General Information:
Here the word "we" includes both Paul and his audience. (See: Inclusive "We")
Read full note →
unspiritual person
the non-Christian person, who has not received the Holy Spirit
because they are spiritually discerned
"because understanding these things requires the aid of the Spirit"
The one who is spiritual
"The believer who has received the Spirit"
For who can know the mind of the Lord, that he can instruct him?
Paul uses this question to emphasize that no one knows the mind of the Lord. No one is as wise as the Lord. AT: "No one can know the mind of the Lord, so no one can teach him anything he does not already know" (See: Rhetorical Question)
translationWords
Holy Spirit
fool
know
discern
judge
subject
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–16 2:14 people who aren’t spiritual: Unbelievers, whose minds are…
2:14 people who aren’t spiritual: Unbelievers, whose minds are blinded to the Spirit, function in the natural world and see life only through physical eyes (see 2 Cor 4:4). They cannot appreciate the significance of the Good News, for it is essentially a spiritual message.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.