If you were of an objective and open mind with even the least bit skill of reading comprehension the passages need no explanation. It is plain from the text the natural man is devoid of the Spirit and is perishing.
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1 Corinthians 2:14 does not teach total inability
- Thread starter Revmitchell
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If you were of an objective and open mind with even the least bit skill of reading comprehension the passages need no explanation. It is plain from the text the natural man is devoid of the Spirit and is perishing.
@Revmitchell , I saw this thread right after you created it but was not sure I wanted to respond for two reasons. #1 The very fact you had to post 8 rules was a sad commentary in itself. #2 These threads typically go off the rails quickly. So, after thinking about it, I decided to make one post that deals solely with the text and nothing more. This post will be quick and to the point.
1 Corinthians 2:12-16 is a subtext within the context of Paul's teaching on the Holy Spirit, with verse 14 being the one in question. In verses 12-13, Paul uses a plural personal pronoun three times and plural verb phrase once. They are:
Verse 12
ἐγώ - personal, first-person, pronoun (used twice in verse 12)
εἰδῶμεν - "we know", first-person, plural, verb
Verse 13
ἃ καὶ λαλοῦμεν - "which things we speak". The construction is plural.
The plural nature of verses 12-13 are in opposition to the natural man in verse 14. ψυχικὸς δὲ ἄνθρωπος "natural man" is singular. Paul is not writing about, as you stated, "anyone who has not chosen to use Spiritual wisdom to include believers". Paul is making a clear contrast between the Corinthians believers (with whom he self-identifies) and the natural, unsaved man. It is the natural, unsaved man who cannot understand the things of the Spirit of God.
1 Corinthians 2:12-16 is a subtext within the context of Paul's teaching on the Holy Spirit, with verse 14 being the one in question. In verses 12-13, Paul uses a plural personal pronoun three times and plural verb phrase once. They are:
Verse 12
ἐγώ - personal, first-person, pronoun (used twice in verse 12)
εἰδῶμεν - "we know", first-person, plural, verb
Verse 13
ἃ καὶ λαλοῦμεν - "which things we speak". The construction is plural.
The plural nature of verses 12-13 are in opposition to the natural man in verse 14. ψυχικὸς δὲ ἄνθρωπος "natural man" is singular. Paul is not writing about, as you stated, "anyone who has not chosen to use Spiritual wisdom to include believers". Paul is making a clear contrast between the Corinthians believers (with whom he self-identifies) and the natural, unsaved man. It is the natural, unsaved man who cannot understand the things of the Spirit of God.
From Precept Austin;
Gordon Fee - If the main point of the citation in 1Cor 2:9 was to support the argument of 1Cor 2:6-8, the final line of the citation, “what God has prepared for those who love him,” prepares the way for the main concern of the entire passage, namely that God’s wisdom can be known only by God’s people because they alone have the Spirit. (The First Epistle to the Corinthians, NICNT)
David Garland notes that "Paul shifts his focus to the means by which God reveals heavenly truth that is naturally unknowable. How can something that has no place in the human heart be made known? How do humans cross the divide between the world and God? These can happen only through God’s Spirit, Who searches all things, even the depths of God. Human creatures do not have access to these things and do not even have the grammar or vocabulary for them until it is graciously bestowed by God’s Spirit." (1 Corinthians - Baker Exegetical Commentary on the New Testament)
To us (hemin) - This pronoun is first in the Greek sentence for emphasis. Paul's point is that the Revelation was not given to intelligent, wise of this world but was given to Paul (and the other writers of the NT) by the Spirit. It is notable that Paul switches his pronouns from we and us back to you in 1Cor 3:1.
Revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse) literally means to remove the cover from. Thus the idea is to remove that which conceals something. Almost all of the NT uses are figurative use, and relate to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). In this context the question is what did was divinely revealed? If we examine the context, it becomes clear that God revealed the wonders of grace pictured in 1Cor 2:9.
Revealed is aorist Indicative signifying that this revelation had a definite beginning or advent, which A T Robertson interprets as coinciding with "the entry of the Gospel into the world."
Through the Spirit (dia tou pneumatos) refers in context to the Holy Spirit, the Agent of God's revelation. Notice that while this is the first mention of the Holy Spirit in this letter, Paul now proceeds to mention Him six times in this section (1Cor 2:10-16 = 1Cor 2:10-twice and once in each of the following verses - 1Cor 2:11, 12, 13, 14).
Edwards - "The revelation given to Christians as an event that began a new epoch in the world's history."
While there is no longer any new revelation, the selfsame Spirit gives illumination to all believers, and without His illumination we cannot understand the Word.
As the Psalmist writes "The unfolding (opening, unveiling giving understanding of something otherwise difficult) of Thy words gives light. It gives understanding to the simple." (Ps 119:130-note)
MacDonald on to us - In other words, these truths foretold in the OT were made known to the apostles of the NT era. The us refers to the writers of the NT. It was by the Spirit of God that the apostles and prophets were enlightened (Believer’s Bible Commentary)
Gordon Fee - If the main point of the citation in 1Cor 2:9 was to support the argument of 1Cor 2:6-8, the final line of the citation, “what God has prepared for those who love him,” prepares the way for the main concern of the entire passage, namely that God’s wisdom can be known only by God’s people because they alone have the Spirit. (The First Epistle to the Corinthians, NICNT)
David Garland notes that "Paul shifts his focus to the means by which God reveals heavenly truth that is naturally unknowable. How can something that has no place in the human heart be made known? How do humans cross the divide between the world and God? These can happen only through God’s Spirit, Who searches all things, even the depths of God. Human creatures do not have access to these things and do not even have the grammar or vocabulary for them until it is graciously bestowed by God’s Spirit." (1 Corinthians - Baker Exegetical Commentary on the New Testament)
To us (hemin) - This pronoun is first in the Greek sentence for emphasis. Paul's point is that the Revelation was not given to intelligent, wise of this world but was given to Paul (and the other writers of the NT) by the Spirit. It is notable that Paul switches his pronouns from we and us back to you in 1Cor 3:1.
Revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse) literally means to remove the cover from. Thus the idea is to remove that which conceals something. Almost all of the NT uses are figurative use, and relate to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). In this context the question is what did was divinely revealed? If we examine the context, it becomes clear that God revealed the wonders of grace pictured in 1Cor 2:9.
Revealed is aorist Indicative signifying that this revelation had a definite beginning or advent, which A T Robertson interprets as coinciding with "the entry of the Gospel into the world."
Through the Spirit (dia tou pneumatos) refers in context to the Holy Spirit, the Agent of God's revelation. Notice that while this is the first mention of the Holy Spirit in this letter, Paul now proceeds to mention Him six times in this section (1Cor 2:10-16 = 1Cor 2:10-twice and once in each of the following verses - 1Cor 2:11, 12, 13, 14).
Edwards - "The revelation given to Christians as an event that began a new epoch in the world's history."
While there is no longer any new revelation, the selfsame Spirit gives illumination to all believers, and without His illumination we cannot understand the Word.
As the Psalmist writes "The unfolding (opening, unveiling giving understanding of something otherwise difficult) of Thy words gives light. It gives understanding to the simple." (Ps 119:130-note)
MacDonald on to us - In other words, these truths foretold in the OT were made known to the apostles of the NT era. The us refers to the writers of the NT. It was by the Spirit of God that the apostles and prophets were enlightened (Believer’s Bible Commentary)
pt2;
James Smith in Handfuls of Purpose - THE CHRISTIAN REVELATION. 1 Corinthians 2:9-16.
I. This Revelation cannot Possibly be the Invention of Men. The eye of man's carnal mind hath never seen it. The ear of man's worldly wisdom hath never heard it. Neither hath it ever entered into the heart of man (apart from the Holy Spirit) the things which God hath prepared for them that love Him (1 Cor 2:9), and since the beginning of the world it hath been so (Isa. 64:4). The world by wisdom knew not God (1Cor 1:21).
II. It is a Revelation from God. "But God hath revealed them unto us" (1 Cor 2:10). God only could reveal the mysteries of His suffering Son. "O the depths of the riches, both of the wisdom and knowledge of God concerning His Son" (Rom. 11:33). This is the glory of the Gospel message, that it is as true and as gracious as the God who gave it (Gal. 1:12).
III. What this Revelation Is. It is the unveiling of the mystery of Christ and Him crucified (1 Cor 2:2). The revelation of the fact that He died for our sins, and rose again for our justification, and that He is coming again for our final deliverance (Heb. 9:26). It is a revelation of His abounding grace to sinful men, and of His power to save to the very uttermost all that come unto Him.
IV. How this Revelation is Made Known. "God hath revealed them unto us by His Spirit" (1 Cor 2:10). It has come from God, and it comes home to the believing heart by the Spirit of God. For "the Spirit searcheth the deep things of God." "The things of God no man knoweth without the Spirit of God" (1 Cor 2:11). The Holy Spirit is the minister of the things of Christ (1 Cor. 12:8-11). He is the "Spirit of Truth," and He shall teach you all things bearing on the revealed will of the Father, "for He shall receive of Mine and shall shew it unto you" (John 16:13). Oh, that all His people were so taught of God. With such a "Teacher, come from God," there is no excuse for spiritual poverty. "Receive ye the Holy Ghost." For ye may know the letter of the word, and yet be strangers to its mighty power.
V. How these Things should be Preached. "My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Cor 2:4). "Our Gospel came not unto you in word only, but also in power and in the Holy Ghost" (1Thess. 1:5). Without this power, preaching is without authority—"sounding brass." There may be a demonstration of eloquent words and fleshly energy, but without the demonstration of the Spirit it is spiritually powerless (1 Cor 2:13). "But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me" (Acts 1:8). Ye ministers of His, "Tarry ye until ye be endued with powers from on high" (Luke 24:49). "For the promise is unto you" (Acts 2:39).
VI. The Christian's Attitude Towards this Divine Revelation. "I am determined not to know anything among you, save Jesus Christ and Him crucified" (1 Cor 2:2). In Corinth there were many contentions, as there are in the world everywhere to-day. But Paul knew that the one thing needed by all was the power of the Gospel of Christ. The worldly, in their wisdom, would call this narrow-minded; but it is the wisdom of God to offer the Divine remedy for all the world's woes. "I am determined," he declared. "This one thing I do." Would God that this determination was the settled motive in the hearts of all who serve in the preaching of God's Word. The whole counsel of God radiates from the "Christ and Him crucified." "I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord" (Phil. 3:8).
James Smith in Handfuls of Purpose - THE CHRISTIAN REVELATION. 1 Corinthians 2:9-16.
I. This Revelation cannot Possibly be the Invention of Men. The eye of man's carnal mind hath never seen it. The ear of man's worldly wisdom hath never heard it. Neither hath it ever entered into the heart of man (apart from the Holy Spirit) the things which God hath prepared for them that love Him (1 Cor 2:9), and since the beginning of the world it hath been so (Isa. 64:4). The world by wisdom knew not God (1Cor 1:21).
II. It is a Revelation from God. "But God hath revealed them unto us" (1 Cor 2:10). God only could reveal the mysteries of His suffering Son. "O the depths of the riches, both of the wisdom and knowledge of God concerning His Son" (Rom. 11:33). This is the glory of the Gospel message, that it is as true and as gracious as the God who gave it (Gal. 1:12).
III. What this Revelation Is. It is the unveiling of the mystery of Christ and Him crucified (1 Cor 2:2). The revelation of the fact that He died for our sins, and rose again for our justification, and that He is coming again for our final deliverance (Heb. 9:26). It is a revelation of His abounding grace to sinful men, and of His power to save to the very uttermost all that come unto Him.
IV. How this Revelation is Made Known. "God hath revealed them unto us by His Spirit" (1 Cor 2:10). It has come from God, and it comes home to the believing heart by the Spirit of God. For "the Spirit searcheth the deep things of God." "The things of God no man knoweth without the Spirit of God" (1 Cor 2:11). The Holy Spirit is the minister of the things of Christ (1 Cor. 12:8-11). He is the "Spirit of Truth," and He shall teach you all things bearing on the revealed will of the Father, "for He shall receive of Mine and shall shew it unto you" (John 16:13). Oh, that all His people were so taught of God. With such a "Teacher, come from God," there is no excuse for spiritual poverty. "Receive ye the Holy Ghost." For ye may know the letter of the word, and yet be strangers to its mighty power.
V. How these Things should be Preached. "My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Cor 2:4). "Our Gospel came not unto you in word only, but also in power and in the Holy Ghost" (1Thess. 1:5). Without this power, preaching is without authority—"sounding brass." There may be a demonstration of eloquent words and fleshly energy, but without the demonstration of the Spirit it is spiritually powerless (1 Cor 2:13). "But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me" (Acts 1:8). Ye ministers of His, "Tarry ye until ye be endued with powers from on high" (Luke 24:49). "For the promise is unto you" (Acts 2:39).
VI. The Christian's Attitude Towards this Divine Revelation. "I am determined not to know anything among you, save Jesus Christ and Him crucified" (1 Cor 2:2). In Corinth there were many contentions, as there are in the world everywhere to-day. But Paul knew that the one thing needed by all was the power of the Gospel of Christ. The worldly, in their wisdom, would call this narrow-minded; but it is the wisdom of God to offer the Divine remedy for all the world's woes. "I am determined," he declared. "This one thing I do." Would God that this determination was the settled motive in the hearts of all who serve in the preaching of God's Word. The whole counsel of God radiates from the "Christ and Him crucified." "I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord" (Phil. 3:8).
pt3;
1 Corinthians 2:11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God: tis gar oiden (RAI = Perfect Active Indicative) anthropon ta tou anthropou ei me to pneuma tou anthropou en auto? Houtos kai ta tou teou oudeis egnoken (RAI) ei me to pneuma tou theou.
Barclay - For what man knows the things of the man unless the spirit of the man which is in him? So no one ever knew the things of God except the Spirit of God.
NIV - For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.
NLT - No one can know what anyone else is really thinking except that person alone, and no one can know God's thoughts except God's own Spirit.
Wuest Expanded Paraphrase - For who is there of men who knows the things of the (individual) man, unless it be the spirit of (that) man which is in him. Even so also the things of God no one knows, but the Spirit of God (knows the things of God).
Young's Literal - for who of men hath known the things of the man, except the spirit of the man that is in him? so also the things of God no one hath known, except the Spirit of God.
1 Corinthians 2:11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God: tis gar oiden (RAI = Perfect Active Indicative) anthropon ta tou anthropou ei me to pneuma tou anthropou en auto? Houtos kai ta tou teou oudeis egnoken (RAI) ei me to pneuma tou theou.
- what: Pr 14:10, 20:5,27 Jer 17:9
- even: 1Co 2:10, Ro 11:33,34
- Reciprocal:, Matthew 12:25 - Jesus John 3:8 - wind 1 Thessalonians 5:21 - Prove
Barclay - For what man knows the things of the man unless the spirit of the man which is in him? So no one ever knew the things of God except the Spirit of God.
NIV - For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.
NLT - No one can know what anyone else is really thinking except that person alone, and no one can know God's thoughts except God's own Spirit.
Wuest Expanded Paraphrase - For who is there of men who knows the things of the (individual) man, unless it be the spirit of (that) man which is in him. Even so also the things of God no one knows, but the Spirit of God (knows the things of God).
Young's Literal - for who of men hath known the things of the man, except the spirit of the man that is in him? so also the things of God no one hath known, except the Spirit of God.
pt4;
The spirit of the man - Wuest explains that "The word “spirit” in the Greek refers here to the rational spirit, the power by which a human being feels, thinks, wills, and decides. Again, the word “man” in the phrase, “except the spirit of man,” is preceded by the article. The Greek article originally came from the demonstrative pronoun, and it retains much of the demonstrative’s force of pointing out. Therefore, we translate, “For who is there of men who knows the things of the (individual) man except the spirit of (that) man which is in him.” Only the individual knows what is in his heart of hearts. To his fellow-man he is inscrutable. Just so, Paul says, logic will lead us to the conclusion that if a man is inscrutable to his fellow-man, so God must be inscrutable to man. And just as only the individual person knows what is in his own heart, so only God knows what is in His own heart. Therefore, if man finds it impossible through scientific investigation and human reason to discover the inner secrets of his fellow-man, it is clear that he cannot find out the mind of God by the same methods. The only way in which a person can come to know the inner heart-life of another person is to have that person uncover the secrets of his inner life to him. It likewise follows that the only way in which a person can know the mind of God is to have God uncover His thoughts to man. Thus Paul has demonstrated to these Greeks the absolute need of a revelation from God if we are to know what is in His heart. The first step therefore, in the transmission of truth from the heart of God to the heart of the believer is revelation, the act of God the Holy Spirit uncovering the things in the heart of God to the Bible writers, thus imparting the truth of Scripture to them." (Untranslatable Riches from the Greek New Testament)
Even so the thoughts of God no one knows except the Spirit of God - Paul is using a term of comparison (even so) so even as we cannot know another person's thoughts, we certainly cannot know God's thoughts, for only the Spirit of God can know God's thoughts, the wisdom of God. As an aside, this verse clearly teaches that the Holy Spirit is not an "it" but is a being Who is able to think, so clearly the Holy Spirit is a Person, in fact the third Person of the Trinity. Sadly, the Spirit has become to so many believers today the one several writers have referred to as "The Forgotten God" (see devotional below). (I also recommend reading Francis Chan's book Forgotten God- Reversing Our Tragic Neglect of the Holy Spirit). See also my page on the Holy Spirit, in which I attempt to show the Biblical "template" for the Spirit in every believer's life - specifically explaining that Jesus gave us the pattern of dependence on the power of the Spirit during His ministry and we are to be imitators of this pattern today (1Cor 11:1, 1Pe 2:21, 1Jn 2:6). And frankly there is no "Plan B" for living the "Christ-life," the "Victorious Christian Life," the "Abundant Life!" (See more in depth explanation = The Holy Spirit).
No one - Absolute negation = Absolutely no one!
Knows (1097)(ginosko) means he has come to know by personal experience and the perfect tense signifies he "has come to know and still knows." (Robertson)
The spirit of the man - Wuest explains that "The word “spirit” in the Greek refers here to the rational spirit, the power by which a human being feels, thinks, wills, and decides. Again, the word “man” in the phrase, “except the spirit of man,” is preceded by the article. The Greek article originally came from the demonstrative pronoun, and it retains much of the demonstrative’s force of pointing out. Therefore, we translate, “For who is there of men who knows the things of the (individual) man except the spirit of (that) man which is in him.” Only the individual knows what is in his heart of hearts. To his fellow-man he is inscrutable. Just so, Paul says, logic will lead us to the conclusion that if a man is inscrutable to his fellow-man, so God must be inscrutable to man. And just as only the individual person knows what is in his own heart, so only God knows what is in His own heart. Therefore, if man finds it impossible through scientific investigation and human reason to discover the inner secrets of his fellow-man, it is clear that he cannot find out the mind of God by the same methods. The only way in which a person can come to know the inner heart-life of another person is to have that person uncover the secrets of his inner life to him. It likewise follows that the only way in which a person can know the mind of God is to have God uncover His thoughts to man. Thus Paul has demonstrated to these Greeks the absolute need of a revelation from God if we are to know what is in His heart. The first step therefore, in the transmission of truth from the heart of God to the heart of the believer is revelation, the act of God the Holy Spirit uncovering the things in the heart of God to the Bible writers, thus imparting the truth of Scripture to them." (Untranslatable Riches from the Greek New Testament)
Even so the thoughts of God no one knows except the Spirit of God - Paul is using a term of comparison (even so) so even as we cannot know another person's thoughts, we certainly cannot know God's thoughts, for only the Spirit of God can know God's thoughts, the wisdom of God. As an aside, this verse clearly teaches that the Holy Spirit is not an "it" but is a being Who is able to think, so clearly the Holy Spirit is a Person, in fact the third Person of the Trinity. Sadly, the Spirit has become to so many believers today the one several writers have referred to as "The Forgotten God" (see devotional below). (I also recommend reading Francis Chan's book Forgotten God- Reversing Our Tragic Neglect of the Holy Spirit). See also my page on the Holy Spirit, in which I attempt to show the Biblical "template" for the Spirit in every believer's life - specifically explaining that Jesus gave us the pattern of dependence on the power of the Spirit during His ministry and we are to be imitators of this pattern today (1Cor 11:1, 1Pe 2:21, 1Jn 2:6). And frankly there is no "Plan B" for living the "Christ-life," the "Victorious Christian Life," the "Abundant Life!" (See more in depth explanation = The Holy Spirit).
No one - Absolute negation = Absolutely no one!
Knows (1097)(ginosko) means he has come to know by personal experience and the perfect tense signifies he "has come to know and still knows." (Robertson)
pt5;
1 Corinthians 2:12 Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God: hemeis de ou to pneuma tou kosmou elabomen (AAI) alla to pneuma to ek tou theou, hina eidomen (RAS) ta hupo tou theou charisthenta (APP) hemin:
THE SPIRIT
FROM GOD
The Spirit Who is from God - Not spirit (pneuma) with a little "s," but with a capital "S," the Holy Spirit of God. Like every believer, the apostles received the Spirit when they were born again, for "if anyone does not have the Spirit of Christ, he does not belong to Him (God)." (Ro 8:9-note) Jesus described the giving of the Spirit in vivid terms declaring "He who believes in Me, as the Scriptures said, from his innermost being shall flow rivers of living water.'" But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified." (Jn 7:38-39, 6:63)
Guzik comments that "Since every believer has received… the Spirit Who is from God, every believer has the access to this spiritual wisdom. This does not mean every believer has equal spiritual wisdom. And it does not mean we will understand all spiritual mysteries. It does mean every believer can understand the basics of the Christian message, which is unattainable (and undesirable) by human wisdom. (1 Corinthians 2 - David Guzik Commentary on the Bible)
Hodge - The Spirit which is of God, is the Holy Spirit as proceeding from him and sent by him as the instructor of men. To receive the Spirit is to be the subject of his influence. It, therefore, depends upon the context and on the nature of the influences spoken of, who are intended by those who receive the Spirit. Here the whole connection shows that the apostle is speaking of revelation and inspiration; and therefore must mean we apostles, (or Paul himself,) and not we Christians. That, i.e. in order that, we might know the things freely given to us of God, i.e. the things graciously revealed by God. This clause does not refer to inward spiritual blessings now enjoyed by believers, nor to the future blessedness of the saints, except so far as these are included in the general subject of Paul's preaching. The connection is with 1 Corinthians 2:10. ‘What human reason could not discover, God hath revealed to us apostles, in order that we might know what he has thus graciously communicated.' The subject is the wisdom of God, the gospel, as distinguished from the wisdom of the world. This is clear both from what precedes and from what follows. (1 Corinthians 2 - Hodge's Commentary)
So that (in order that) (hina) is a term of purpose (see discussion of terms of purpose or result ), which in context is expressing the purpose of the gift of the Spirit - "we may know." Know the Spirit, know spiritual truth. No spirit, no spiritual knowledge! It is that simple.
A T Robertson on to know the things freely given - (Know is) Second perfect subjunctive (eido) with hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) of the revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given." First aorist passive neuter plural articular participle of charizomai = to bestow. God gave the revelation through the Holy Spirit and He gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God‘s revealed will (in His Word) is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit (Ed: Or in a believer who reads the Word like any other boo, relying on his intellectual prowess and failing to rely on the illumination that comes ONLY from the Spirit!)
Know (1492)(eido) is distinguished from ginosko (which is translated "understand" in 1Cor 2:14) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". Eido refers more to knowledge that is not so much that which is known by experience as by intuitive insight. In context, this spiritual understanding can only be given by the Holy Spirit. The point is that when the Holy Spirit opens the spiritual eyes of one's heart, they will be able to perceive and to know the great truths intuitively beyond a shadow of a doubt.
The things freely given to us by God - The word "things" occurs 5x in 5v in the NAS (1Cor 2:10, 12, 13, 14, 15). Remember Paul is speaking of himself and the other apostles, not the saints in general. What Paul is describing in essence is inspiration, which is the accurate transmission and recording of God's revealed truth. Tony Evans observes that “In revelation, God discloses His truth. Through inspiration, He sees that it is recorded for us. And by the illumination of His Spirit, He enables us to understand and apply it." While the truth of this passage can be applied to illumination the Spirit supplies when we open the Book (especially when we pray Ps 119:18 - See The Bible and Illumination), in the present context it speaks of the original word given by the Spirit to the writers of Scripture.
1 Corinthians 2:12 Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God: hemeis de ou to pneuma tou kosmou elabomen (AAI) alla to pneuma to ek tou theou, hina eidomen (RAS) ta hupo tou theou charisthenta (APP) hemin:
THE SPIRIT
FROM GOD
The Spirit Who is from God - Not spirit (pneuma) with a little "s," but with a capital "S," the Holy Spirit of God. Like every believer, the apostles received the Spirit when they were born again, for "if anyone does not have the Spirit of Christ, he does not belong to Him (God)." (Ro 8:9-note) Jesus described the giving of the Spirit in vivid terms declaring "He who believes in Me, as the Scriptures said, from his innermost being shall flow rivers of living water.'" But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified." (Jn 7:38-39, 6:63)
Guzik comments that "Since every believer has received… the Spirit Who is from God, every believer has the access to this spiritual wisdom. This does not mean every believer has equal spiritual wisdom. And it does not mean we will understand all spiritual mysteries. It does mean every believer can understand the basics of the Christian message, which is unattainable (and undesirable) by human wisdom. (1 Corinthians 2 - David Guzik Commentary on the Bible)
Hodge - The Spirit which is of God, is the Holy Spirit as proceeding from him and sent by him as the instructor of men. To receive the Spirit is to be the subject of his influence. It, therefore, depends upon the context and on the nature of the influences spoken of, who are intended by those who receive the Spirit. Here the whole connection shows that the apostle is speaking of revelation and inspiration; and therefore must mean we apostles, (or Paul himself,) and not we Christians. That, i.e. in order that, we might know the things freely given to us of God, i.e. the things graciously revealed by God. This clause does not refer to inward spiritual blessings now enjoyed by believers, nor to the future blessedness of the saints, except so far as these are included in the general subject of Paul's preaching. The connection is with 1 Corinthians 2:10. ‘What human reason could not discover, God hath revealed to us apostles, in order that we might know what he has thus graciously communicated.' The subject is the wisdom of God, the gospel, as distinguished from the wisdom of the world. This is clear both from what precedes and from what follows. (1 Corinthians 2 - Hodge's Commentary)
So that (in order that) (hina) is a term of purpose (see discussion of terms of purpose or result ), which in context is expressing the purpose of the gift of the Spirit - "we may know." Know the Spirit, know spiritual truth. No spirit, no spiritual knowledge! It is that simple.
A T Robertson on to know the things freely given - (Know is) Second perfect subjunctive (eido) with hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) of the revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given." First aorist passive neuter plural articular participle of charizomai = to bestow. God gave the revelation through the Holy Spirit and He gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God‘s revealed will (in His Word) is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit (Ed: Or in a believer who reads the Word like any other boo, relying on his intellectual prowess and failing to rely on the illumination that comes ONLY from the Spirit!)
Know (1492)(eido) is distinguished from ginosko (which is translated "understand" in 1Cor 2:14) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". Eido refers more to knowledge that is not so much that which is known by experience as by intuitive insight. In context, this spiritual understanding can only be given by the Holy Spirit. The point is that when the Holy Spirit opens the spiritual eyes of one's heart, they will be able to perceive and to know the great truths intuitively beyond a shadow of a doubt.
The things freely given to us by God - The word "things" occurs 5x in 5v in the NAS (1Cor 2:10, 12, 13, 14, 15). Remember Paul is speaking of himself and the other apostles, not the saints in general. What Paul is describing in essence is inspiration, which is the accurate transmission and recording of God's revealed truth. Tony Evans observes that “In revelation, God discloses His truth. Through inspiration, He sees that it is recorded for us. And by the illumination of His Spirit, He enables us to understand and apply it." While the truth of this passage can be applied to illumination the Spirit supplies when we open the Book (especially when we pray Ps 119:18 - See The Bible and Illumination), in the present context it speaks of the original word given by the Spirit to the writers of Scripture.
Folks, let's be careful to interact with sources and provide references we are using without spamming the thread. (State what the referenced material brings to the topic and direct members to the material). The referenced material is not an argument, it backs up what you are saying.
So what you bring to this thread is proof texting and personal attacks. Got it
Hi Revmitchell,
1) I believe "natural man" is contrasted with "spiritual man", with the natural man being spiritually dead, not in Christ and therefore not indwelt with the Holy Spirit. I believe the spiritual man being spiritually alive, sealed in Christ with the Holy Spirit (indwelt).
2) I believe the natural man cannot understand "the" things of the Spirit. However, does this refer to "all the things" or only "some of the things?" Some of the things, spiritual solid food (meat) but not spiritual milk. According to 1 Corinthians 3:1-3, men of flesh (spiritual dead, not in Christ and not indwelt) can understand spiritual milk.
3) We are made alive together with Christ, therefore regeneration (rebirth) occurs when God places us in Christ, rather than occurring when we dwell in the realm of darkness.
1) I believe "natural man" is contrasted with "spiritual man", with the natural man being spiritually dead, not in Christ and therefore not indwelt with the Holy Spirit. I believe the spiritual man being spiritually alive, sealed in Christ with the Holy Spirit (indwelt).
2) I believe the natural man cannot understand "the" things of the Spirit. However, does this refer to "all the things" or only "some of the things?" Some of the things, spiritual solid food (meat) but not spiritual milk. According to 1 Corinthians 3:1-3, men of flesh (spiritual dead, not in Christ and not indwelt) can understand spiritual milk.
3) We are made alive together with Christ, therefore regeneration (rebirth) occurs when God places us in Christ, rather than occurring when we dwell in the realm of darkness.
canadyjd
Well-Known Member
If you are correct that Paul was comparing believers who were falling into factions based on the teachers they followed, it really doesn’t help your argument.
In that case Paul would still be telling the believers that it didn’t matter who preached the gospel to them because Holy Spirit is the only one to reveal spiritual truth to them.
peace to you
Don't contradict your own criteria.
The text (NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.
1) I believe "natural man" is contrasted with "spiritual man", with the natural man being spiritually dead, not in Christ and therefore not indwelt with the Holy Spirit. I believe the spiritual man is being spiritually alive, sealed in Christ with the Holy Spirit (indwelt) and therefore with the help of the HS is able to "spiritually appraise."
2) I believe the natural man cannot understand "the things" of the Spirit. However, does this refer to "all the things" or only "some of the things?" Some of the things, spiritual solid food (meat) but not spiritual milk. According to 1 Corinthians 3:1-3, men of flesh (spiritual dead, not in Christ and not indwelt) can understand spiritual milk.
I believe these observations deal with the text of 1 Corinthians 2:14 and its context.
This assumes that the natural man is unsaved it does not prove it.
1. Sovereign Ruler of the skies!
Ever gracious, ever wise!
All my times are in Thy hand,
All events at Thy command.
2. His decree, who formed the earth,
Fixed my first and second birth;
Parents, native place and time,
All appointed were by Him.
3. He that formed me in the womb,
He shall guide me to the tomb;
All my times shall ever be
Ordered by His wise decree.
4. Times of sickness, times of health,
Times of penury and wealth;
Times of trial and of grief,
Time of triumph and relief.
5. Times the tempter’s power to prove,
Times to taste a Savior’s love:
All must come, and last and end,
As shall please my heavenly Friend.
6. Plagues and deaths around me fly,
Till He bids I cannot die:
Not a single shaft can hit
Till the God of love thinks fit.
7. O Thou Gracious, Wise and Just,
In Thy hands my life I trust:
Have I somewhat dearer still?
I resign it to Thy will.
8. May I always own Thy hand
Still to the surrender stand;
Know that Thou art God alone,
I and mine are all Thine own.
9. Thee, at all times, will I bless;
Having Thee, I all possess;
How can I bereaved be,
Since I cannot part with Thee?
“Sovereign Ruler of the Skies”
Words by John Ryland (1777)
Ever gracious, ever wise!
All my times are in Thy hand,
All events at Thy command.
2. His decree, who formed the earth,
Fixed my first and second birth;
Parents, native place and time,
All appointed were by Him.
3. He that formed me in the womb,
He shall guide me to the tomb;
All my times shall ever be
Ordered by His wise decree.
4. Times of sickness, times of health,
Times of penury and wealth;
Times of trial and of grief,
Time of triumph and relief.
5. Times the tempter’s power to prove,
Times to taste a Savior’s love:
All must come, and last and end,
As shall please my heavenly Friend.
6. Plagues and deaths around me fly,
Till He bids I cannot die:
Not a single shaft can hit
Till the God of love thinks fit.
7. O Thou Gracious, Wise and Just,
In Thy hands my life I trust:
Have I somewhat dearer still?
I resign it to Thy will.
8. May I always own Thy hand
Still to the surrender stand;
Know that Thou art God alone,
I and mine are all Thine own.
9. Thee, at all times, will I bless;
Having Thee, I all possess;
How can I bereaved be,
Since I cannot part with Thee?
“Sovereign Ruler of the Skies”
Words by John Ryland (1777)
Why don't you answer my post addressed to you. You must not be able to. Explaining the spiritual birth is to hard for you.
MB
I see you cried to get my response deleted.
It wasn't supposed to address the main thought of the op. It addressed another thought, and quite effectively, and quite effectively reveals the man behind the curtain as well.
You don't care about 1 Cor. 2:14, or whether or not you really understand the Calvinist position, which is why you dismissed my reply with your usual contempt. You only want to attack Calvinism. And you're very bad at it, by the way.
Sorry, I did assume the accepted view is that natural man refers to the unsaved, therefore not being indwelt with the Holy Spirit. The Greek word, translated "natural" in this verse(1 Cor. 2:14) appears 5 times in the NT.
Here is Jude 1:19 (YLT)" these are those setting themselves apart, natural men, the Spirit not having." Thus the evidence is that natural men are unsaved, not having the Spirit.
You could also refer to 1 Cor. 15:42-46.
I am unaware of evidence to support natural man refers to an indwelt person.
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