1 Corinthians 2:14

1 Corinthians 2:14-16 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. 14. Animalis autem homo non comprehendit quae sunt Spiritus Dei. Sunt enim illi stultitia; nec potest intelligere, quia spiritualiter diiudicantur. 15. But he that is spiritual judgeth all things, yet himself is judged of no man. 15. Spiritualis autem diiudicat omnia, ipsc vero a neminc (vel, nullo) diiudicatur. 16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 16. Quis enim cognovit mentem Domini, qui adjuvet ipsum? nos autem mentem Christi habemus. 14. But the animal man. [125] 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 [126] of nature. [127] 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 [128] 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. [129] For they are foolishness to him, neither can he know them. "The doctrine of the gospel," says he, "is insipid [130] 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 [131] this is, which so far transcends all human understanding, that man cannot have so much as a taste of it! [132] 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. [133] 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 [134] to embrace salvation by faith. 15. But the spiritual man judgeth all things. Having stripped of all authority man's carnal judgment, he now teaches, that the spiritual alone are fit judges as to this matter, inasmuch as God is known only by his Spirit, and it is his peculiar province to distinguish between his own things and those of others, to approve of what is his own, and to make void all things else. The meaning, then, is this: "Away with all the discernment of the flesh as to this matter! It is the spiritual man alone that has such a firm and solid acquaintance with the mysteries of God, as to distinguish without fail between truth and falsehood -- between the doctrine of God and the contrivances of man, so as not to fall into mistake. [135] He, on the other hand, is judged by no man, because the assurance of faith is not subject to men, as though they could make it totter at their nod, [136] it being superior even to angels themselves." Observe, that this prerogative is not ascribed to the man as an individual, but to the word of God, which the spiritual follow in judging, and which is truly dictated to them by God with true discernment. Where that is afforded, a man's persuasion [137] is placed beyond the range of human judgment. Observe, farther, the word rendered judged: by which the Apostle intimates, that we are not merely enlightened by the Lord to perceive the truth, but are also endowed with a spirit of discrimination, so as not to hang in doubt between truth and falsehood, but are able to determine what we ought to shun and what to follow. But here it may be asked, who is the spiritual man, and where we may find one that is endowed with so much light as to be prepared to judge of all things, feeling as we do, that we are at all times encompassed with much ignorance, and are in danger of erring: nay more, even those who come nearest to perfection from time to time fall and bruise themselves. The answer is easy: Paul does not extend this faculty to everything, so as to represent all that are renewed by the Spirit of God as exempt from every kind of error, but simply designs to teach, that the wisdom of the flesh is of no avail for judging of the doctrine of piety, and that this right of judgment and authority belong exclusively to the Spirit of God. In so far, therefore, as any one is regenerated, and according to the measure of grace conferred upon him, does he judge with accuracy and certainty, and no farther. He himself is judged by no man. I have already explained on what ground he says that the spiritual man is not subject to the judgment of any man -- because the truth of faith, which depends on God alone, and is grounded on his word, does not stand or fall according to the pleasure of men. [138] What he says afterwards, that the spirit of one Prophet is subject to the other Prophets, ( 1 Corinthians 14:32 ,) is not at all inconsistent with this statement. For what is the design of that subjection, but that each of the Prophets listens to the others, and does not despise or reject their revelations, in order that what is discovered to be the truth of God, [139] may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God, [140] above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, hup ' oudenos may be taken in the neuter gender as meaning -- by nothing, understanding it as referring to a thing, and not to a man. In this way the contrast will be more complete, [141] as intimating that the spiritual man, in so far as he is endowed with the Spirit of God, judgeth all things, but is judged by nothing, because he is not subject to any human wisdom or reason. In this way, too, Paul would exempt the consciences of the pious from all decrees, laws, and censures of men. 16. For who hath known? It is probable that Paul had an eye to what we read in the 40th chapter of Isaiah. The Prophet there asks, Who hath been God's counselor? Who hath weighed his Spirit, [142] ( Isaiah 40:13 ,) or hath aided him both in the creation of the world and in his other works? and, in fine, who hath comprehended the reason of his works? Now, in like manner Paul, by this interrogation, designs to teach, that his secret counsel which is contained in the gospel is far removed from the understanding of men. This then is a confirmation of the preceding statement. But we have the mind of Christ. It is uncertain whether he speaks of believers universally, or of ministers exclusively. Either of these meanings will suit sufficiently well with the context, though I prefer to view it as referring more particularly to himself and other faithful ministers. [143] He says, then, that the servants of the Lord are taught by the paramount authority of the Spirit, what is farthest removed from the judgment of the flesh, that they may speak fearlessly as from the mouth of the Lord, -- which gift flows out afterwards by degrees to the whole Church. Footnotes: [125] "Or l'homme naturel. A le traduire du Grec mot a mot, il y auroit l'homme animal;" -- "But the natural man. Rendering the Greek literally it means the animal man." [126] "Les facultes et graces;" -- "The faculties and gifts." [127] Beza's definition of the term is much similar -- "Homo non alia quam naturali animi luce praeditus;" -- "A man that is not endowed with anything more than the natural light of the mind." -- Ed. [128] "Anima" "the soul" corresponds to the Greek term psuche, and the Hebrew term nphs, while spiritus (spirit) corresponds to pneuma and rvch; but Calvin employs the epithet animalis (animal) as a derivative from anima, (the soul,) and as designating the man whose soul is in a purely natural state -- without supernatural illumination -- in other words, the man of mere mind. -- Ed [129] "D'autant qu'il est fait a peu de gens, d'autant doit-il estre trouue plus excellent;" -- "The fewer it is conferred upon, it ought to be accounted so much the more valuable." [130] "Et n'auoir point de goust;" -- "And has no relish." [131] "O quelle sagesse!" -- "O what wisdom!" [132] "Vn petit goust;" -- "A slight taste." [133] "The reader will find the Apostle's statement respecting the "natural man" commented upon at some length in the Institutes, volume 1.--- Ed. [134] Calvin obviously does not mean to deny that "all indiscriminately" are invited and warranted to "embrace salvation by faith." He says in the Harmony, volume 3, "For since by his word he [God] calls all men indiscriminately to salvation, and since the end of preaching is, that all should betake themselves to his guardianship and protection, it may justly be said that he wills to gather all to himself." His meaning is, that the will requires to be set free by the Spirit of God. -- Ed. [135] "En cest endroit" -- "In this matter." [136] "Pour estre ou n'estre point selon qu'il leur plaira;" -- "So as to be or not to be, according as it shall please them." [137] "Et foy;" -- "And faith." [138] "N'est point suiete au plaisir des hommes, pour estre ou n'estre point, selon qu'ils voudront;" -- "It is not subject to the pleasure of men, so as to be, or not to be, according as they shall choose." [139] "La pure verite du Seigneur;" -- "The pure truth of the Lord." [140] "Mais yci il establit et conferme la science de roy, laquelle les eleus recoyuent de Dieu;" -- "But here he establishes and confirms the science of faith, which the elect have received from God." [141] "Et expresse;" -- "And exact." [142] The expression made use of by Isaiah is, Who hath directed the Spirit of the Lord? Our author, quoting from memory, seems to have had in his eye an expression that occurs in a preceding part of the same passage, "and weighed the mountains in scales." -- Ed. [143] Calvin, when alluding to this passage, as he evidently does in his Commentary on Romans 11:34 , views the expression, We have the mind of Christ, as applicable to believers universally -- "Nam et Paulus ipso alibi, postquam testatus erat onmia Dei mysteria ingenii nostri captum longe excedere, mox tamen subjicit, fideles tenere mentem Domini: quia non spiritum hujus mundi acceperint, sed a Deo sibi datum, per quem de incomprehensibili alioqui ejus bonitate edocentur;" -- "For even Paul himself, in another place, after testifying that all the mysteries of God far exceed the capacity of our understanding, does nevertheless immediately add, that believers are in possession of the Lord's mind, because they have received not the spirit of this world, but that which has been given them by God, whereby they are instructed as to his otherwise incomprehensible goodness." -- Ed.

{13} But the {p} 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 {q} spiritually discerned. (13) Again he anticipates an offence or stumbling block: how does it come to pass that so few allow these things? This is not to be marvelled at, the apostle says, seeing that men in their natural powers (as they call them) are not endued with that faculty by which spiritual things are discerned (which faculty comes another way) and therefore they consider spiritual wisdom as folly: and it is as if he should say, It is no marvel that blind men cannot judge of colours, seeing that they lack the light of their eyes, and therefore light is to them as darkness. (p) The man that has no further light of understanding, than that which he brought with him, even from his mother's womb, as Jude defines it; Jude 19. (q) By the power of the Holy Spirit.

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. But the natural man — This mere animal ( ψυχικος ), that hath no more than a reasonable soul and natural abilities, Judges 1:19 . Such was that sapless fellow, ðáì Psalms 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. 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.

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, 1 Corinthians 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 quch 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, 1 Corinthians 3:4 , calleth them carnal. But there is nothing more plain, than that the apostle, under the notion of qucikov anyrwpov (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, 1 Corinthians 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 1 Corinthians 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. 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., Ephesians 1:17-19 . Thus the apostle gives a reason of what he had said, 1 Corinthians 2:8 , that none of the princes of the world knew the wisdom of God.

But the natural man,.... Not a babe in Christ, one that is newly born again, for though such have but little knowledge of spiritual things, yet they have a taste, and do relish and desire, and receive the sincere milk of the word, and grow thereby; but an unregenerate man, that has no knowledge at all of such things; not an unregenerate man only, who is openly and notoriously profane, abandoned to sensual lusts and pleasures; though such a man being sensual, and not having the Spirit, must be a natural man; but rather the wise philosopher, the Scribe, the disputer of this world; the rationalist, the man of the highest attainments in nature, in whom reason is wrought up to its highest pitch; the man of the greatest natural parts and abilities, yet without the Spirit and grace of God, mentioned 1 Corinthians 1:20 and who all along, both in that chapter and in this, quite down to this passage, is had in view: indeed, every man in a state of nature, who is as he was born, whatever may be the inward furniture of his mind, or his outward conduct of life, is but a natural man, and such an one receiveth not the things of the Spirit of God: not the things relating to the deity, personality, and perfections of the Holy Spirit, though these the natural man knows not, nor receives; nor the things done by him, particularly the operations of his grace on the souls of men in regeneration, concerning which he says, as Nicodemus did, "how can these things be?" but the truths of the Gospel before spoken of; so called, because they are contained in the Scriptures edited by the Spirit of God, are the deep things of God, which he searches into and reveals; and because they are made known by him, who is given and received for that end and purpose, that the saints might know them; and because they are delivered by the preachers of the Gospel, in words which he teacheth; now these the natural man receives not in the love of them, so as to approve of and like them, truly to believe them, cordially embrace them, and heartily be subject to them, profess and obey them, but on the contrary abhors and rejects them: for they are foolishness unto him; they are looked upon by him as absurd, and contrary to reason; they do not agree with his taste, he disrelishes and rejects them as things insipid and distasteful; he regards them as the effects of a crazy brain, and the reveries of a distempered head, and are with him the subject of banter and ridicule: neither can he know them: as a natural man, and whilst he is such, nor by the help and mere light of nature only; his understanding, which is shut unto them, must be opened by a divine power, and a superior spiritual light must be thrown into it; at most he can only know the literal and grammatical sense of them, or only in the theory, notionally and speculatively, not experimentally, spiritually, and savingly: because they are spiritually discerned; in a spiritual manner, by a spiritual light, and under the influence, and by the assistance of the Spirit of God. There must be a natural visive discerning faculty, suited to the object; as there must be a natural visive faculty to see and discern natural things, so there must be a spiritual one, to see, discern, judge, and approve of spiritual things; and which only a spiritual, and not a natural man has.

God has revealed true wisdom to us by his Spirit. Here is a proof of the Divine authority of the Holy Scriptures, 2Pe 1:21. In proof of the Divinity of the Holy Ghost, observe, that he knows all things, and he searches all things, even the deep things of God. No one can know the things of God, but his Holy Spirit, who is one with the Father and the Son, and who makes known Divine mysteries to his church. This is most clear testimony, both to the real Godhead and the distinct person of the Holy Spirit. The apostles were not guided by worldly principles. They had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. These things they declared in plain, simple language, taught by the Holy Spirit, totally different from the affected oratory or enticing words of man's wisdom. The natural man, the wise man of the world, receives not the things of the Spirit of God. The pride of carnal reasoning is really as much opposed to spirituality, as the basest sensuality. The sanctified mind discerns the real beauties of holiness, but the power of discerning and judging about common and natural things is not lost. But the carnal man is a stranger to the principles, and pleasures, and actings of the Divine life. The spiritual man only, is the person to whom God gives the knowledge of his will. How little have any known of the mind of God by natural power! And the apostles were enabled by his Spirit to make known his mind. In the Holy Scriptures, the mind of Christ, and the mind of God in Christ, are fully made known to us. It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit. They experience his sanctifying power in their hearts, and bring forth good fruits in their lives.

14. 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 (Jude 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 (1Co 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 (Jas 3:15). receiveth not—though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15). they are foolishness unto him—whereas he seeks "wisdom" (1Co 1:22). neither can he—Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Ro 8:7).

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 1 Corinthians 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 1 Thessalonians 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; 1 Corinthians 15:44 , 1 Corinthians 15:44 , 1 Corinthians 15:46 ; James 3:15 ; Jde 1:19. In 1 Corinthians 15:44 , 1 Corinthians 15:44 , 1 Corinthians 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 James 3:15 , it is applied to wisdom: "This wisdom - is earthly, sensual, devilish." In Jde 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. 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: (1) 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, (2) 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?" 1 Corinthians 1:17 , 1 Corinthians 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. continued...

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. Although the things of the Spirit , that is, the truths of his word, are so clearly revealed; and although they have been communicated in language taught by the Spirit, yet, by a certain class of men, they are rejected. That is, they are not believed, appreciated, and obeyed. This class of men is called natural . The meaning of this term cannot be determined by the there signification of the word ( ψυξικός ), for it signifies both sensual (i.e. under the influence of the lower animal principles of our nature), and also natural, i.e. under the influence of what belongs to the nature of man as it now exists, as distinguished from the Spirit of God. Many commentators say that the ( ψυξικοί ) natural are the sensual, and the opposite class the ( πνευματικοί ) spiritual are the intellectual, the rational, those under the influence of the ( πνὲῦμα ) Spirit in the sense of the higher, as distinguished from the lower, principles of our nature. According to this view, Paul means to say, that although sensual men do not receive the things of the Spirit, intellectual men do. This interpretation, however, cannot be correct. 1. Because it gives a meaning to the passage not only inconsistent with the direct assertion of the apostle, but opposed to the whole drift and design of his argument. He not only declares that it was not the wise, the refined and cultivated who received the gospel — but his whole object is to prove that the reason of man, or man in the highest development of his nature, can neither discover “the things of the Spirit,” nor receive them when revealed. It is of God, and not because of their superior culture or refinement, that men are in Christ, 1 Corinthians 1:30 . These things are hid from the wise and prudent, and revealed unto babes, Matthew 11:25 : 2. Because the word spiritual , when used in the New Testament of persons, never means intellectual . It always means one under the influence of the Holy Spirit. It therefore must have that meaning here. 3. The very distinction designed to be expressed here and elsewhere by the terms natural and spiritual, is that between nature and grace, between the natural and supernatural, James 3:15 ; Judges 1:19 . 4. The reason assigned why the natural man does not receive the things of the Spirit, viz., because “they are spiritually discerned,” does not mean ‘because they are rationally discerned,’ and therefore it is not the want of due cultivation of the reason that characterizes the natural man, but the want of the Spirit. By natural man , therefore, we must understand the unrenewed man; the man under the influence of human nature, as distinguished from those who are under the influence of the Holy Spirit. The natural or unrenewed man does not receive the things of the Spirit. As the things which the Holy Ghost has revealed address themselves not only to the intellect as true, but to the conscience as obligatory and to the affections as excellent and lovely, not to receive them, is not to recognize, in our inward experience, their truth, authority, and excellence. For they are foolishness unto them . The word ( μωρός ) foolish , as an adjective, means in Greek, dull , insipid , tasteless ; as a substantive, one that is dull, or stupid; that is, one on whom truth, duty and excellence do not produce their proper effect. Foolishness ( μωρία ), is that which is to us absurd, insipid, powerless. When, therefore, it is said that the things of the Spirit are foolishness to the natural man, it means that they are to him absurd, insipid and distasteful. And he cannot know them . To know is to discern the nature of any thing, whether as true, or good, or beautiful. This is in accordance with the constant usage of scripture. To know God is to discern his truth and excellence; to know the truth is to apprehend it as true and good. The wise are the good, that is, those who discern the truth and excellence of divine things. The fools are the wicked, those who are insensible to truth and goodness. What, therefore, the apostle here affirms of the natural or unrenewed man is, that he cannot discern the truth, excellence, or beauty of divine things. He cannot do it. It is not simply that he does not do it; or that he will not do it, but he cannot. We do not say of a clown that he will not discern the truth, excellence, and beauty of a poem. The difficulty is not merely in his will but in his whole inward state. The thing is foolishness to him. So the scriptures do not say of the natural man merely that he will not discern the things of the Spirit, because the difficulty in his case is not in the will alone, but in his whole inward state. He cannot know them. And the reason is, Because they are spiritually discerned . That is, because they are discerned through the Spirit. Therefore those who have not the Spirit cannot discern them. If the effect of sin on the human soul is to make it blind to the truth, excellence and beauty of divine things; if, as the apostle asserts, the natural, or unrenewed, man is in such a state that the things of the Spirit are foolishness to him, absurd, insipid and distasteful, then it follows that he can discern them only through the Spirit. His inward state must be changed by the influence of the Spirit before he can apprehend the truth and excellence of the gospel. There must be congeniality between the perceiver and the thing perceived. Only the pure in heart can see God. If our gospel be hid, says the apostle, it is hid to them that are lost. The only hope of the unrenewed, therefore, is in doing as the blind did in the days of Christ. They must go to him for spiritual discernment; and those who go to him he will in no wise cast out.