THE SETTING UP OF THE THRONE OF JUDGMENT

The Setting Up of the Throne of Judgment

Chs. 4-5

Introduction 4:1

"After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter."

 

• The passing of the church age (after these things - 4:1 cf. 1:19). This phrase corresponds exactly with the phrase in 1:19. And this must refer to chapters 2 and 3. Never again is the church seen on earth in Revelation as in chapters 2 and 3.
• The promotion of the church into Heaven. "Come up hither" 4:1.
• While this was spoken to John, what he experienced is typical of what the church will experience according to 1 Thess. 4:13-18. Earth and all its woes will be left behind.
• "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep." "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:" "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." "Wherefore comfort one another with these words."
• The procession of events in Heaven after this. "Must be hereafter" 4:1.
• In the original this reads, "things which it is necessary to come to pass immediately after these things." History is not at an end even though the church is raptured. The Lord now gets ready to deal in judgment with the earth (Rev. 3:10).
• The portions of these two chapters.
• The picture of the throne of judgment being estab­lished. 4:2-11
• The preparation of the throne of judgment for exe­cution. 5:1-14

The Picture of the Throne of Judgment Being Established. 4:2-11

1. The throne 2-3,5
2. The elders 4
3. The bests 6-8
4. The glory 9-11

The throne which is being set in the heavens. 2-3, 5 This is for adjudication (Ps. 2; Luke 19:12ff).
"And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne." "And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald."

The Placing of the Throne. "Was set," Lit. "was being set." Better, "was setting."

This is an imperfect tense. This is the eternal throne. It is the eternal throne setting for the specific purpose of John 2:6.

The Person on The Throne. "One sat on the throne."

This may be the Father as comparison with 5:6-7 reveals. This person is indescribable except for the fact that He is like the Jasper and Sardine stone (must look at Christ to know what God is like). Possibly triune God as comparison with 4:8 suggests, also 6:16 and 7:10. However "Our God" (tw ouranw) has the definite article and regularly refers to the Father.

Jasper: Crystalline like diamond. Rev. 21:11, 23. God is light.
"Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;" "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof."

Sardine: Blood red, referring to wrath and judgment. Ezekiel 1:1,4.
"Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God." "And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire."

The Purpose of the Throne. "Rainbow round about."

The throne itself is to manifest regal authority and dominion. The rainbow encircling the throne is a token of covenant and promise that will not be broken (Gen. 9:8-17). The emerald relieves the awful whiteness and terrifying red. This signifies mercy and salvation in the midst of judgment. At the great white throne (Rev. 20:11-15) there is nothing to relieve the whiteness. There is no salvation during that judgment. But at this throne there will be salvation in the midst of judgment.

The Procession From the Throne. "Out of the throne proceeded"

"Lightnings and thunderings and voices" signify judgment based on the law which went forth from Sinai (Ex. 19:16; cf. Luke 16:29-31). This is in order. This is the final week of years in the career of Israel under the Old Testament law. Adjudication of affairs by law and thus vindication of the law.
"And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth."
"Abraham saith unto him, They have Moses and the prophets; let them hear them." "And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent." "And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."

The Elders Who are Seated Round About the Throne

"And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold."

The Identity of the Elders. "Four and twenty elders"

In 1 Chron. 24:3-5 David divided the priests into 24 courses, each serving two weeks. Many thousands of priests, but when the 24 elders met, they represented the whole priestly house.
"And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service." "And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers." "Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar."

Three interpretations of the elders have been given:

1.  Angels
2. All the saints: 12 elders standing for the Old Testament and 12 for the New Testament.
3. The Church

• Since the priesthood today is the entire church, it is only right that the 24 elders represent the church. This is the teaching of the New Testament as compare Acts 20:17, 28; Jas. 5:14; 1 Tim. 5:17-22. As ruling officials they become the proper symbol of the church.
• The rank and file of commentators with varying types of theology agree that the elders of Rev. 4:4 represent the church.
• This could not refer to the Old Testament saints because as a company they are not raptured until the end of the tribulation period (Dan. 12:1-2). The Old Testament saints are therefore not in heaven as a body during the seven years. But the elders are in heaven during that period (4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3, 19:4).
• There is a problem with this view when reading Rev. 5:9-110 in the ASV. Instead of the first person as in KJV, the ASV puts it in the third person and makes it sound as though it does not refer to the elders. But Rev. 1:6 and 20:6 suggest that the elders are the church, and the third person may only be the way this is expressed in this passage.

The Garments of the Elders. "Clothed in white raiment."

This clothing is that promised to the overcomers in the church at Sardis (Rev. 3:5). Its white­ness is indicative of the righteousness of the saints. They have been thoroughly redeemed from all their iniquity (Rev. 19:7-9).

These elders all claim to be redeemed (Rev. 5:9 KJV) or affirm it of the church (ASV).

The Thrones of the Elders. "four and twenty seats," "upon seats."

• These are not seats, but thrones, as the origi­nal indicates. The elders are kings and there­fore sit upon thrones (Rev. 3:21; Rev. 5:10; Rev. 20:4-6; 1 Pet. 2:5-9).
• From these thrones the elders will judge angels and men and will rule and reign with Christ during the thousand years (1 Cor. 6:2-4).

The Crowns of the Elders. "And they had on their heads crowns of gold."

These are not diadems, that is, crowns to show their position and authority. These are crowns bestowed upon the victor in Grecian games. These are crowns given for overcoming in the Christian life (Rev. 2:26-27).
"And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:" "And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father."

The Beasts in the Midst and Around the Throne. "And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind." "And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle." "And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."

 

The Identity of the Living Creatures. "Four beasts."

These are not beasts but living creatures who represent God in governmental relation to all created life upon the earth (cf. Ez. 1:1-25, esp. 4-10; 28:14-16; 10:1-22; Gen. 3:24). Since they represent all creation, they have a right to sing the redemption song (Rev. 5:8-9). Ezekiel 10:20 is identification, namely, cherubim. Cherubim were on the mercy seat in the Holy of Holies.

The Variety of the Living Creatures. "Lion, calf, man, eagle."

They have the power to assume different forms to symbolize different truths.

• Lion: signifying divine majesty.
• Ox: signifying divine strength.
• Man: intelligence and purpose.
• Eagle: swiftness detecting evil and executing judgment.
• The wings and eyes signify incessant activity and omniscience.

The Locality of the Living Creatures. "in the midst . . . round about."

Their close proximity to the throne suggests properly their relation to the one who is on the throne. Being creatures of his hand that display his own attributes, of course, they must be in the midst of the throne and completely encircling it.

The Activity of the Living Creatures. "Rest not day and night."

Ceaselessly they perform the task they were created to perform. Neither day nor night do they stop for rest. Their task is to give praise to the triune God. Thrice they cry, "Holy, Holy, Holy, Lord God almighty, which was and is, and is to come." Each "Holy" is for One Person of the Godhead.
"Lord God Almighty" is used nine times, in Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; and 21:22. In most cases it refers to Christ. But 21:22 suggests the Father in which case 4:8 may also be used that way or refer to triune God. Thrice repeated "Holy" in Isa. 6:3 cf. 8 is to Triune God. Probably so here.

The Worship Given to the One upon the Throne. "And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever," "The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying," "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created"

 

The Occasion for the Worship of the Elders. "And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,"

• The creatures give glory - recognizing nature.
• The creatures give honor - recognizing value.
• The creatures give thanks - recognizing gifts.

The Operations in the Worship of the Elders. "The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,"

• They fall down signifying their wonder at Him.
• They worship signifying their will submit­ted to Him.
• They cast crowns signifying their wealth is His.

The Ovation in the Worship of the Elders. "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."

• They declare His Person for what He is - ­glory.
• They declare His power for what He did - ­honor, power.
• They declare His pleasure as indicated by creation.

REVELATION OF CHRIST AS LION OVER THE NATIONS

The Revelation of Christ as Lion over the Nations

Chapters 4-20

A Vision of Government (Key - 5:5; 12:5; 19:15; 20:6)

The Chronology of this Division of the Book

•   The beginning.     4:1 with 1:19
•   The ending.   19:11-21
•   The middle point.  cf. Rev. 11:2-3
•   The Millennium.    10

The Outline of this Division of the Book

• The first half of the tribulation period. 4-11
• The final half of the tribulation period. 12-19
• The full interval in the millennial period. 20

Arguments that the Church is not on Earth at this Point

Arguments drawn from silence. In a place where silence is in order, such an argument is always valid.

• There is no mention of the church on earth throughout these chapters (Rev. 4:1-19:10). Elders represent the church and are therefore always seen in heaven.
• No other scripture in specific words declares that the church will pass through this awful period.
• The rapture is an imminent event and any statement of time would divest it of its very nature.

Arguments drawn from Analogy

• Enoch is a type of the church and he was translated before Judgment (Gen. 19:21-24).
• Lot is a type of the church and he was transported before Judgment (Gen. 19:21-24).
• John is a type of the church and he is caught up into heaven in the Spirit (Rev. 4:1-2).

Arguments Drawn from Doctrine

• The Christian believer cannot come into penal judgment, and this is a period of judgment (John 5:24; Rev. 4:2; 14:7).
• The Christian believer is not appointed unto wrath, and this is a period of wrath (Rom. 5:9; 1 Thes. 1:9-10, 5:9; Rev. 6:16-17).
• The Christian believer is urged to look for Christ's coming at any moment, which is nullified if these things must come to pass first (Luke 12:35-47; Tit. 2:13).

Arguments Drawn from Context

• The sequence of time marked by the book indicates that the church has already been caught up (4:1 with 1:19).
• "meta Tauta of verse 1:19 becomes a key phrase and is carried on through the book to note sequence in time (this does not preclude sequence in vision). Cf. 1:19; 4:1-2; 7:1,9; 9:12; 11:11; 15:5; 18:1; 19:1; 20:3.
• The first vision of Christ is among the churches, but in chapters 4-19 he is in Heaven (1:13 with 4:2; 5:5-6).
• The promise was that the church would be kept from the hour of trial (Rev. 3:10).
• The church is pictured as being in Heaven during the tribulation period (Rev. 13:6 R.V. with Eph. 2:21; Rev. 19:1,7,8; 2 Cor. 11:2; also Rev. 3:12).
• When Christ comes in glory, his saints come with him from heaven to the earth (Rev. 19M-21).
• The elders of Rev. 4:1-4 represent the church. This is the best symbol of the church (Acts 20:17, 28; Jas. 5:14 cf. Rev. 20:4-6). Elders appear in the following pas­sages: Rev. 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4.

The First Half of the Tribulation Period. Chapters 4-11

Outline of this Division

• The setting up of the throne of judgement. 4-5 (Preparatory to judgment)
• The six seals of the book of judgment. 6 (Providential judg­ments)
• The saving of two throngs during judgment. 7 (An inset)
• The six angels and the six trumpets of judgment. 8-9
• The sun-faced angel and the book of judgment. 10 (An inset)
• The seventieth week of Daniel and Israel's judgment. 11:1-14 (Inset)
• The seventh angel and the final trump of judgment. 11:15-19

OUTLINE OF REV. 4 THRU 20

An Outline of Chapters 4 thru 20

The Revelation of Christ as the Lion over the Nations. Chs. 4-20

A Vision of Government (Key 5:5; 12:5; 19:15; 20:6)

 

The 1st Half of the Tribulation Period. Chs. 4-11

• The setting up of the throne of judgment. 4-5
• The six seals of the book of judgment. 6
• The saving of the two throngs during judgment. 7
• The six angels and the six trumpets of judgment. 8-9
• The sun-faced angel and the book of judgment. 10
• The seventieth week of Daniel and Israel's judgment. 11:1-14
• The seventh angel and the final trump of judgment. 11:15-19

The Final Half of the Tribulation Period. Chs. 12-19

• The sun-clothed woman and the Dragon. 12
• The Satanic trinity in their final conflict. 13
• The Sion-vision and the gathering of the harvest. 14
• The seven angels and the seven bowls of wrath. 15-16
• The scarlet woman and the scarlet colored beast. 17
• The strong-voiced angel and the doom of Babylon. 18
• The supper in heaven and the supper on earth. 19

The Framework of the Millennial Period. Ch. 20

• The Satanic powers are removed from circulation. 21:1-3
• The Saints are exalted to places of authority. 20:4-6
• The sinners are confined in the temporary prison. 20:5-6
• The sinful nature is demonstrated by loosing of Satan. 20:7-9a
• The swift doom comes to Satan and his followers. 20:9b-10
• The sentence for sins is decided at the White Throne. 20:11-13
• The second death is meted out to all the wicked. 20:14-15

DISCRIMINATION WITHIN THE CHURCH

The Discrimination Within the Church

"He that hath an ear let him hear what the spirit saith unto the churches."

This is a call to the members of the church to examine them­selves and learn the lessons of this letter and follow them. There are several lessons:

Lukewarmness is a Contradiction of Professed Faith

The people who are really hindering the work of Christ are those who pretend to love Christ, who are evangelical but not evangelistic, who theorize about the atonement but never stretch a hand to save the lost.

Christ loathes the unimpassioned regularity of men who profess to believe the facts of the faith and who do not yield themselves to the great claims lying within those truths.

Lukewarmness is the worst form of blasphemy. Lukewarmness is insolent indifference to Christ, and to Him it is calculated cruelty.

There is the Teaching of the Actual Exclusion of Christ

Christ excluded Himself from heaven to save men. Christ was excluded from His nation by blindness. Christ was excluded from His world by forces of evil. Christ is now excluded from His own church.

There is the Picture of the Tenderness and Patience of  Christ

Though the condition of the church is loathesome, yet Christ is so tender in His affection and so patient in longsuffering, He will make one last effort to save before He judges.

The Only Cure for Lukewarmness is the Readmission of the Excluded Christ

Everything needed for a poor, blind, naked church is in Christ. He will offer it to a whole congregation or to individual members who will hear His voice and open the door.

The Deterioration in the Order of the Churches

Deterioration Marked in the Condition of the Churches

People remark how unfaithful Israel was throughout the OT.

Ephesus: There is the loss of first love.

• Smyrna: There is endurance without love.
• Pergamos: There is mixture with the world.
• Thyatira: There is moral and spiritual corruption.
• Sardis: There is impurity and deadness.
• Philadelphia: There is a Satanic movement within.
• Laodicea: There is compromise and exclusion of Christ.

 Deterioration Marked Increasing Promises to the Overcomer

• Ephesus: The right to the tree of life (2:7).
• Smyrna: Escape from the second death (2:11).
• Pergamos: Hidden manna, white stone, new name (2:17).
• Thyatira: Power over the nations (2:26-27).
• Sardis: White raiment and confession of name (3:5).
• Philadelphia: Pillar and the name of Christ (3:12).
• Laodicea: Privilege to sit with Christ in His throne (3:21).

Deterioration Indicated by the Increasing Imminence of  Christ's Coming

• Ephesus: "I will come to thee, and will remove thy candlestick" (2:5).
• Smyrna: "I will give thee a crown of life" (2:10).
• Pergamos: "Else I will come unto thee quickly" (2:16).
• Thyatira: "Hold fast till I come" (2:25).
• Sardis: "I will come on thee as a thief, and thou shalt not know what hour I will come upon thee" (3:3).
• Philadelphia: "Behold, I come quickly" (3:11).
• Laodicea: "Behold, I stand at the door and knock" (3:20).

DYNAMIC FOR THE LAODICEA CHURCH

The Dynamic for the Laodicea Church

"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."

 

 

For this church, the hardest battle had to be fought and therefore the greatest reward was promised. The Lord realizes that life in such a church provides the greatest difficulty of all. In this atmosphere of peace, plenty, compromise, and lukewarmness, the most subtle and terrible peril besets the saint. So Christ makes to him the most gracious and remarkable promise of all. Beyond this promise neither hope nor imagination can go.

The Promise to the Overcomer

"To him that overcometh will I grant to sit with me in my throne....."

The Obstacle They Must Overcome

They are attempting to take everything easy.
There is no compassion, no enthusiasm.
There is desire to have a good name in society.
They do not want to suffer any reproach.
They do not want to give up the world to have Christ.
They want the soothing salve of religion without the distress and sacrifice of virile Christianity.

The Overcoming to Which They are Called

There is hatred and persecution one must bear if joined to Christ (John 15:18-20).
"If the world hate you, ye know that it hated me before it hated you." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also."

There is suffering and trouble for those who would serve with Christ (2 Tim. 2:9-13).
"Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound." "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." "It is a faithful saying: For if we be dead with him, we shall also live with him:" "If we suffer, we shall also reign with him: if we deny him, he also will deny us:" "If we believe not, yet he abideth faithful: he cannot deny himself."

There is reproach for those who would leave the organized camp to go out to Christ (Heb. 13:12-14).
"Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." "Let us go forth therefore unto him without the camp, bearing his reproach." "For here have we no continuing city, but we seek one to come."

The Outcome of Such Overcoming is Blessed

There is a place of intimate fellowship with the Lord Jesus. "With Me" is the expression pointing to intimate participation with him. This place of most intimate participation is the highest place He could offer, namely the place of authority along with Him in His throne. As the queen, the bride will occupy the palace some day (2 Tim. 2:12).
"If we suffer, we shall also reign with him: if we deny him, he also will deny us."

The Pattern for the Overcomer

"...even as I also overcame, and am set down with my Father in his throne."

Christ does not ask the bride to go where He has not been, nor to do what He has not done, nor to do anything without marking out the way.

The Obstacle He Had to Overcome
"Even as" (wV kagw)

The offer of the kingdom to Him by Satan (Matt-4:8-10). To reach the crown without a cross.
"Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;" "And saith unto him, All these things will I give thee, if thou wilt fall down and worship me." "Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."

The same suggestion by the disciples (Matt. 16:21-23). Spare thyself without a needless outpour­ing of life.
"From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day." "Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee." "But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."

The longings of the flesh to escape the strenuous life. "Father, if it be possible, let this cup pass" (Matt. 26:39).
"And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt."

The Overcoming Which the Lord Performed

"Even as I also overcame."

To Satan he said, "Get thee behind me" (Matt. 4:10). To Peter he said, "Get thee behind me, Satan" (Matt. 16:23).

To the Father he said, "As thou wilt" (Matt. 26:39). To the disciples in the upper room he said, "Be of good cheer, I have overcome the world" (John 16:33).

The Outcome of This Great Victory

"And am set down with my Father in his throne."

"Wherefore God also hath highly exalted him" (Phil. 2:9-11).

"We see Jesus . . . crowned with glory and honor" (Heb. 2:9).

"Yet have I set my king upon my holy hill" (Psa. 2:6).

Christ is in that throne today and in his time the authority of the throne will be extended over the entire universe (Psa. 2:7-12).
"I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee." "Ask of me, and I shall give to thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." "Be wise now therefore, O ye kings: be instructed, ye judges of the earth." "Serve the LORD with fear, and rejoice with trembling." "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him."

THE NATURAL MAN -- A CREATURE OF LIMITATIONS

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 proffers 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. During my first experience as a student pastor, a young lady came to me seeking the way of salvation. After questioning her for some time, I learned that she was face to face with a problem. 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 to me 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 receiveth 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 receiveth 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 "receiveth" 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 verse 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 knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God knoweth 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 "receiveth 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 "receiveth." 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 (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. 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 persuadest 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 receiveth 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 perverteth 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 receiveth 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.

Pray for those who you sense are not equipped to receive those great doctrines that are made known through the "foolishness" of preaching. Rom. 10:11-17
11  "For the scripture saith, Whosoever believeth on him shall not be ashamed.
12  For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
13  For whosoever shall call upon the name of the Lord shall be saved.
14  How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
15  And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16  But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
17  So then faith cometh by hearing, and hearing by the word of God."

I pray that those who are natural men reading this article might be saved from foolish thinking.