THE NATURAL MAN

THE NATURAL MAN -- A CREATURE OF LIMITATIONS

 

 

There are some things upon which all believers will agree. We will agree that we are the recipients of a super abounding grace. We will also agree that the enormity of our sin and the immensity of his grace confound us. With one accord we say with the poet,

"I stand all amazed at the love Jesus offers me, Confused at the grace that so fully He extends me; I tremble to know that for me He was crucified; That for me a sinner. He suffered. He bled, and died."

But though we admit that the entire scope of His grace is beyond human comprehension, we will also admit that in some small way we understand it and believe it. But the faith to which you and I will confess, there are many who will not confess. What seems to us the most valid and conspicuous fact in history, namely, the Cross of Christ, is rejected by the majority of living peoples. We stand amazed that men can so easily brush aside this obvious fact. Nevertheless, men do brush it aside. Now why do men reject great spiritual truths?

I will most boldly say, that there is not a believer who has not confronted himself at one time or another with this question. Really, the question involves such familiar, everyday occurrences that we fail to realize its deep significance. Young student pastors fail to understand the barriers that block understanding, as in the instance of a young lady seeking the way of salvation. She was face to face with a problem after a short inquiry. She was unable to understand the story of Jonah and the great fish, and she frankly confessed that to her this was a limitless barrier. Not long after that a young man was relating some of his uneasy thoughts before he became a Christian. He told of his troubled mind as he sought to understand the fall of Jericho. To him the encircling of those massive walls, the blare of voices, and the blast of trumpets constituted no explanation. Tell me, why did these young people stand in the presence of these great spiritual monuments like blind people in the presence of the handiworks of nature?

Several years ago, a noted Bible teacher of our country told this very illuminating experience. During one of his tours of the West Coast, a young man came to him wishing to speak with him on philosophical problems in the word of God. The teacher asked if he were a Christian, and upon receiving the answer in the negative, refused, giving in substance this reason. "It would be useless for me to talk with you, for you would not understand, and you would regard the things I say as foolishness. When you accept Christ as your Savior, then I will talk with you." Then he read to him 1 Cor. 2:14, "But the natural man receives not the things of the spirit of God; for they are foolishness to him, neither can he know them. Because they are spiritually discerned." It is needless to say that the young man went away greatly incensed that he had been refused an audience. However, he later accepted Christ, and having met the teacher again, confessed that the grounds for his refusal were valid.

Why do men reject great spiritual truths? The answer is to be found in the words of 1 Cor. 2:14. "Because the natural man does not receive the things of the spirit of God; for they are foolishness to him, neither can he know them, because they are spiritually discerned." But who is the natural man? What is the disposition of the natural man? What are spiritual things? What is the attitude of the natural man? What are the capabilities of the natural man? What is spiritual discernment? It is easy enough to read 1 Cor. 2:14 in answer to this great question, but it is quite another thing to understand what it means. I approach the exposition of this passage with the firm conviction that when we are through, we shall continue to ask this question—Why do men reject great spiritual truths? But I also approach it with the assurance that diligent study will yield something of value.

Now let us look at the passage carefully. It consists of two parts, a proposition and an explanation. The proposition is comprised of these words: "But the natural man receives not the things of the spirit of God." The explanation contains these words: "For they are foolishness unto him, neither can he know them, because they are spiritually discerned."

 

OUR FIRST MAJOR CONSIDERATION WILL BE THE PROPOSITION: "BUT THE NATURAL MAN RECEIVETH NOT THE THINGS OF THE SPIRIT OF GOD"

Notice that the proposition contains no less than three ideas for investigation. The words "natural man" contain a description. The word "receives" presents a disposition. And the words, "the things of the spirit of God," offer a definition. Let us take them up in the order in which they appear.

1. Let us look first at the description of the natural man. In all fairness to the natural man, I believe that we should not invest the word "natural" with the idea of sin. Now it is true that the "natural man" is a sinner. But in 1 Cor. 2:14, Paul is not endeavoring to describe the moral disposition of the man. He has another object in view. He is trying to depict the limitations of unaided human nature. The Greek word which is translated "natural" is the word "psuchikos." If the word is transliterated into English, it becomes our word "psychical." It means "soulical," or adapted to the use and expression of the soul. A "natural man" is, then, a soulical man. He is a man with a soul. Now, what is the soul?

It is difficult to arrive at any absolute definition of the soul. It is possible, however, to note some of the reactions of the soul from the use of the word in the New Testament. (1) The soul rests (Matt. 11:29). (2) The soul is troubled (Matt. 26:38). (3) The soul praises (Luke 1:46). (4) The soul fears (Acts 2:43). (5) The soul hears (Acts 3:23). (6) The soul desires (Rev. 18:14). (7) The soul feels (John 18:18 "cold" is from same root). Thus it would seem that the soul is that element of the person which registers sensation. It registers the sensations of seeing, hearing, smelling, tasting, and feeling. Any information received through these senses the soul manipulates and interprets. It is obvious that the natural man is a man who operates in the realm of the soul.

But there is still another item in the description of the "natural man." Paul gives a positive description, but Jude gives not only the positive, but also the negative in vs. 19. "These be they who separate themselves, sensual, having not the Spirit." The word "sensual" is the same as the word rendered "natural man." But besides using the word "soulical." Jude says that these men have not the Spirit. They possess a soul but they do not possess the Spirit of God. The "natural man" is entirely soulical or psychical. That this describes the limited sphere in which the "natural man" lives is very clearly indicated by 1 Cor. 2:11-12, "For what man knows the things of a man, save the spirit of the man which is in him? Even so the things of God knows no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God: that we may know the things that are freely given to us from God."

2. At this point let us look at the disposition of the "natural man". The text says that he "receives not" the things of the Spirit of God. On the face of this statement, it seems to be clear. I do believe that the original language will add fuller information. Our entire attention should be centered upon the word "receives." What does this word mean? There are two words in the original that are translated by our English word "receive." To confuse the two would be to miss the meaning of this passage. The first of these words lays emphasis upon the object that is being received, while the second lays emphasis upon the attitude of the one who is doing the receiving. An instance of the first may be found in Rev. 5:7.

Here is a remarkable instance of the use of this word. You will easily recall the moving of that motley horde of Israelites through the wilderness to the plains of Moab by the Jordan. You will recall that death-night in the land of Egypt. You remember the flight through the dry sands of the desert; the passage of the Red Sea; those mighty walls of water on either side, surging and boiling, held back by an unseen hand. You remember that triumphant advance against famine and foe. Hunger did not stop them for the heavens rained manna. Thirst did not stop them for the rocks poured forth water. Decay did not stop them for their garments never grew old. Enemies did not stop them for armies melted away before them. Cursing prophets did not stop them for they spoke words of blessing. At last, they arrived at the brink of Jordan. On the other side of Jordan stood the city of Jericho, like a great sentinel guarding the entrance to the Promised Land. The news of this mysterious people, the Israelites, had traveled on before them. So the men of Jericho were frantically preparing to meet the siege of the Israelites. One night, Joshua sent forth two spies. By stealth they crossed the river, approached the city, and were able to gain entrance. They slipped into hiding in the house of Rahab the harlot. The writer of Hebrews describes Rahab's reaction to these men m this way. "By faith the harlot Rahab perished not with them that believed not, when she received the spies with peace" (Heb. 11:31). Rahab welcomed the spies into her home. Now this is the word appearing in 1 Cor. 2:14, but the natural man does not welcome the things of the Spirit of God.

The response of the natural man toward spiritual things is exactly like the reaction of many good housewives toward the pestilent agent during the days of the depression. Facing the cold world with all its adversity, a wife to support and hungry little mouths to feed, the husband and father is compelled to seek a livelihood by the only method available. He becomes an agent. He ventures forth in the morning with vigor and fervor. He approaches the first house on the street. The smoke is curling up from the chimney. He catches a glimpse of a face through the window. He makes his way to the door and knocks, but there is no answer. He knocks again, but still there is no answer. He knocks a third time, thinking that he was not heard, but still there is no answer. This is the way in which the "natural man" treats the things of the Spirit of God. "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:20). But the door does not open. This is the way the "natural man" treats the things of the Spirit of God. Now what are spiritual things?

3. In the third place, then, let us look at a definition of spiritual things. Before we can adequately understand the position and person of the "natural man", we must define the realm, scope, and nature of spiritual things. We must move with caution, because there is a gross misconception into which it is only too easy to fall. It is not exorbitant to say that almost every one of us has heard someone speak of his spiritual and his material blessings. Not so long ago, while listening to a group of young people give testimonies, there were some after this fashion: "Surely the Lord has blessed me both materially and spiritually. He has blessed me spiritually with peace of mind and soul, and he has blessed me materially with money and other necessities." Now these words characterize not one testimony, but many; not the attitude of one, but the attitude or many; not the thinking of one, but the thinking of many. The expressions have become so stereotyped that I dare say all of us have used them at some time in our experience.

Now, what does the speaker do when he makes such a statement? He automatically makes two classes of things. He makes a category of spiritual things which may be characterized as intangible, untouchable, immaterial. And he makes a category of material things which are tangible and touchable. Now let me ask this question: do spiritual things exclude material things? Do spiritual things include only immaterial things? I have heard men speak of good, truth, beauty, ideals, life, and they said these were spiritual. But what about money, churches, my body, my food, the earth, the Bible, what are they? There is only one way to settle such a dispute. The word of God is the final authority.

Moreover, the word of God does give a very illuminating answer. The Greek word "pneumatikos" which is translated "spiritual" means "that which belongs to and is governed by the spirit." When this is applied to the Holy Spirit, it means that which belongs to and is governed by the Holy Spirit. Now what does belong to the Holy Spirit? Suppose we look at some of these. Let us look first at Job. 26:13. "By his spirit he hath garnished the heavens." On a clear evening, it is an engaging occupation to search the heavens veritably bedecked with millions of little twinkling lights, the diamonds of the sky, and the forget-me-nots of the angels. Think of one of the most recently discovered stars. It is so large that if its center were placed in our sun, its radius would reach out far beyond the confines of our universe. This star, more than six billion miles in diameter, is no small bit of material stuff. And yet it belongs to and is governed by the Spirit. Again, let us look at 1 Cor. 15:44. "There is a natural body and there is a spiritual body." This spiritual body is the kind in which every saint will rise from the grave. It is the same kind of body in which our Lord rose from the tomb. Though the disciples were confused about the body of our Lord, He quickly dispels all their doubts when He said, "Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have" (Luke 24:39). His body was spiritual because it belonged to and was adapted to the use and expression of the Spirit of God, but the body was material. Now let us look at one more passage. 1 Cor. 12:8-9. In this passage you will note the reference to spiritual gifts such as wisdom, knowledge, and faith. And, of course, these are immaterial.

It is possible to go on mentioning many more instances of spiritual things. But these are sufficient. By examining these, one sees immediately that the things of the Spirit of God are both material and immaterial. We must remember therefore, that the word "spiritual" does not mean "spirit." But it does mean "belonging to" and "governed by" the Spirit. It is interesting to note that the immediate context, which gives rise to 1 Cor. 2:14, deals with the Cross of Christ (vss. 2, 8).

And the Cross of Christ is a very material thing. It was made of rugged pieces of timber, and
upon it a real person was pinioned, made of flesh, blood, and bone. But that Cross was used by
the Spirit of God. The thing that baffles men is how that Cross was used by the Spirit of God.

 

OUR NEXT MAJOR CONSIDERATION WILL BE THE EXPLANATION: "FOR THEY ARE FOOLISHNESS UNTO HIM: NEITHER CAN HE KNOW THEM, BECAUSE THEY ARE SPIRITUALLY DISCERNED"

The explanation consists of three definite ideas. There is the attitude of the natural man in the words, "For they are foolishness unto him." There is the ability of the natural man in the words, "neither can he know them." And there is the actual limitation of the natural man in the words, "because they are spiritually discerned." We shall now treat them in their respective order.

1. Notice first of all, the attitude the natural man takes toward spiritual things. The text says, "for they are foolishness unto him." The natural man does not welcome spiritual things. And his reason for not doing so is because they are foolishness unto him. It is worth noting that the word rendered "foolishness" means something different from mere folly. It is the word from which we get our English word "moron". This "foolishness" is the kind of thinking that would be the product of a feeble mind. This thinking is utterly unreasonable and unwise. It is empty, vain, and impractical. It is visionary and unreal. It has no basis in fact. This is how the natural man regards the things of the Spirit of God.

There is a classic illustration in the word of God. In Acts 26 Paul is standing before his majesty, King Agrippa, and the Queen. He is making a plea for his life. To properly orient his defense, Paul recalls to the memory of Agrippa his former life: how as a strict Pharisee, loving the law, zealous toward God, walking in every ordinance of the Jews; how he persecuted Jewish Christians; how his zeal for God and his hatred for Christ fired his wrath to a white heat; how he received letters from the Chief priest, authorizing him to persecute Christians in cities beyond the commonwealth of Israel. All of this religious fervor by his own evaluation made him the chiefest of sinners although all this was religious activity but done as a natural man. How upon one of these expeditions, as he approached Damascus at mid-day, he, with those who accompanied him, were struck down in the midst of the road, and a light transcending the brilliance of the sun, shone round about them. And then, how a voice spoke to him, that voice purporting to be the voice of the one whom he hated and whom he blasphemed; none other than the Lord Jesus Christ himself. And how that voice commanded him to go into Damascus and await further instructions, for he had been ordained an apostle to the Gentiles. Paul concludes this remarkable testimony with these words, "Whereupon, O King Agrippa, I was not disobedient to the heavenly vision." The reactions of Festus, the Roman governor, and Agrippa, are deeply significant. The Roman governor, apparently unable longer to withhold his profound disgust, explodes, "Paul, thou art beside thyself; much learning doth make thee mad." And the word "mad" means crazy. Agrippa, answering the appeal of Paul, displays his attitude with a burst of sarcasm, "Almost thou persuade me to be a Christian." To Festus and Agrippa this testimony of Paul was utter foolishness. If these men of long ago responded as they did to Paul's testimony, it is not surprising that men of this day and age seek to explain this experience on the basis of a sun-stroke, a flash of lightning, a fit of epilepsy, a hallucination, a mental conflict, moral perversion. "But the natural man receives not the things of the spirit of God; for they are foolishness unto him." But why are these things foolishness to him?

2.  Let us now look at the ability of the natural man as described in the clause, "neither can he know them." It is true that a man's attitude determines how he will react to things, but the reason goes deeper than mere attitude. A man's attitude depends upon his ability to receive and understand things, so the text at this point can helpfully be rendered, "neither is able to know them." The word "know" means to recognize and understand. To illustrate this point I want to present the instance that we find in the immediate context. Its appropriateness can hardly be questioned.

Before I do so, notice the word in the last clause, "discerned." This word is the Greek word "anakrino," which is rendered into English a good many times by the word "examine," referring to an examination in court. But there is one particular time which makes the use of this word so significant. In Luke 23:14 these words appear, "Ye have brought this man unto me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him."

There is no incident in history fraught with so much significance as the trials and crucifixion of our Lord. When that vicious band of soldiers led our Lord away from the garden to the scenes of his trials, they knew him only as a man. Our Lord underwent six trials during the early morning hours of that fateful day. Twice He stood before Caiaphas. Twice He stood before Pilate. Once He stood before Annas. Once He stood before Herod. At each one of these trials He underwent examination. He was plied with questions, "Art thou the Christ?" "Art thou then the Son of God?" "Art thou the king of the Jews?" They saw His demeanor; for Himself He made no plea; against the charges He made no denials; in view of approaching doom He made no effort to escape. There were many who witnessed this momentous tragedy. There were his friends and there were His enemies. His friends, who knew Him intimately and now beheld Him, were convinced that this was the Christ, the Son of God. And like the penitent thief, they looked up and said "Lord." But his enemies, though they too had been witnesses to His trials and crucifixion, were not persuaded that He was more than a common blasphemer. And like the unrepentant thief, they locked up and said, "If thou be the Christ, save thyself and us." Paul in commenting upon this scene says this, "Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory" (1 Cor. 2:8). "The natural man receives not the things of the Spirit of God; for they are foolishness unto him, neither can he know them." Why did they not know him?

3.       The reason for the actual inability of the natural man lies in the last clause of this verse, "Because they are spiritually discerned." The natural man may make an examination, but he cannot make a spiritual examination. Since he is a man confined to the sphere of the soul. Since, he does not possess the Spirit of God. Since he is therefore not adapted to use, control, and direction of the Spirit of God, it follows that he does not welcome the things of the Spirit of God. He does not welcome spiritual things because they appear foolish to him, and they appear foolish to him because he is unable to open the door of his heart to them. Since he does not possess the Spirit of God, he is like a deaf man sitting before a great symphony orchestra trying to appreciate exquisite music, or like a blind man in a great art gallery seeking to examine the great works of art. He does not possess the instrument by which to examine spiritual things, for he is limited to the sphere of the soul.

A little girl was born into a home, but she suffered one of the dreadful misfortunes that is only too prevalent. She was born blind. She grew normally, and her eyes, like the rest of her body, developed normally. But she was still unable to see. The eyes, through which a great part of the information of every child comes, were closed. Her mother tried to compensate for the child's deficiency by spending hours each day telling her of the wonders of the world. She told her of the beautiful landscape, the tinted flowers, and the restful green of the hillside, the towering trees, and the riot of color in the rainbow, the dazzling diamonds of the sky. One day the parents learned that by means of a delicate operation the sight of the child might be restored. They submitted her into the hands of a great surgeon. The operation was successfully performed. After some weeks the child was brought home and the bandages were removed in a dark room, and gradually her eyes were exposed to the light. Finally she was brought out to the full light of the living room. She stood silent for a few moments. Then with a shriek of childish delight she ran to the open window, and then to the open door, all the while feasting her eyes upon the panorama of nature. And then turning she ran wildly into her mother's open arms, exclaiming, "Mother, why didn't you tell me things were so beautiful." And the mother with tears of joy coursing down her cheeks, replied, "Darling, I tried to, but I couldn't." And so it is with the natural man. The avenue of entrance is closed, so that he is unable to know, receive, and appreciate the things of the spirit of God. But by means of a delicate operation, known by the "new birth," performed by the great physician, the Lord Jesus Christ, the Spirit of God may be ministered to the natural man so that he becomes a "new creature" in Christ. And then he will be able to examine spiritual things, to know them, to receive them, and to revel in the new vistas of glory that will pass before his eyes. Then his testimony will be like the testimony of all of God's children.