1 Corinzi 2:15-16

DISCOURSE: 1943
ADVANTAGES OF THE SPIRITUAL MAN

1 Corinzi 2:15. He that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

TO claim, in the behalf of any person, a pre-eminence and distinction which does not belong to him, is invidious and unwise; but to prefer such a claim in behalf of persons on account of some peculiarity in their religious sentiments or feelings, would be an act of palpable impiety. In proclaiming, therefore, the advantages of a spiritual man above those who are only carnal, I would proceed with extreme caution, lest I should appear to arrogate in his behalf what does not truly and properly belong to him.

Yet we must not dissemble, that the Scriptures do paint in very bright colours the privileges of the true Christian; and that he is represented as a “child of light,” whilst others are “children of darkness;” yea, and as “a child of God” too, whilst others are declared to be “the children of the wicked one.”
It is evident that there is in the passage before us a comparison drawn between the natural and the spiritual man.

The natural man is he who has nothing but what he possesses by nature, or has acquired by his natural powers: the spiritual man is one who has been enlightened and renewed by the Spirit of God. The former, in all his views, desires, and pursuits, is circumscribed by the things of time and sense: the latter soars to spiritual things, and lives, as it were, in a sublimer atmosphere, the element of heaven.
Of these latter the Apostle speaks in the words which I have just read; which will lead me to set before you,

I. The advantage which the spiritual man enjoys above all others—

“He judges all things”—
[Of course, we must understand this observation as relating to those things only which come properly before him as a spiritual man: for, in relation to arts and sciences, or indeed to any thing which is within the reach of the natural man, he has no advantage whatever. Solomon speaks in the same unqualified terms: “Evil men understand not judgment: but they that seek the Lord, understand all things [Note: Proverbi 28:5.

]” St. John also uses nearly the same language: “Ye have an unction from the Holy One, and ye know all things [Note: 1 Giovanni 2:20; 1 Giovanni 2:27.].” But common sense, as well as experience, shews, that we must limit the assertion to those things which pertain to the salvation of the soul. And here I might enumerate a great variety of things: but I will content myself with specifying two, which will carry their own evidence along with them.

The spiritual man, then, “discerns” (that is the meaning of the word, which we translate “judgeth,” and it is so translated in the margin of our Bibles) wherein true happiness consists: he sees it, knows it, feels it, and has his judgment completely made up upon it. He discerns that his happiness, as a rational and immortal being, is bound up in communion with God as a reconciled God and Father, and in a conformity to his image.

By this view of happiness, all earthly things are cut off at once from any share of this honour, any further than they are made subservient to the bringing of Almighty God nigh unto us, or to the transformation of our souls into his likeness. In forming this judgment, the spiritual man inquires what constituted the happiness of man in his first creation. And here he has no more doubt than he has about the happiness of the heavenly hosts.

And with this agrees his own experience. For he can have no comfort in his soul whilst he is in doubt whether God is reconciled to him, or whilst the light of God’s reconciled countenance is hid from him. Nor can he find any true comfort whilst he feels within him any reigning sin, or any unmortified lust whatever — — —

Next, he discerns the means by which alone this happiness can be attained. He sees that it can be attained only by the simple exercise of faith in the Lord Jesus Christ. It is by that only that he can obtain reconciliation with God, or a sense of the Divine favour in his soul. It is by that alone that he can obtain “the witness of the Spirit,” or “the earnest of the Spirit,” or “the sealing of the Spirit,” which are necessary to elevate his soul above all earthly things: as the Apostle has said; “This is the victory that overcometh the world, even our faith [Note: 1 Giovanni 5:4.

].” It is by that, too, that he attains the Divine image on his soul, even by “the faith that purifieth the heart [Note: Atti degli Apostoli 15:9; 2 Corinzi 3:18.].” In a word, it is by the simple exercise of faith that he receives every thing out of the fulness that is in Christ, and is filled with that “love of Christ that constrains him,” as a mighty torrent, “to live no more unto himself, but unto Him who died for him, and rose again [Note: 2 Corinzi 5:14.].”]

“But he himself is judged and discerned of no man”—
[The natural man does not discern these things. However he may speculate upon such things, there is not a natural man in the whole world that truly and practically discerns them, so as to hare the same fixed judgment in relation to them that the spiritual man has. The natural man knows not how to estimate the spiritual man, either in relation to his principles or conduct.

Judge him indeed he will, and confidently enough; setting him down for a weak enthusiast, if not for a designing hypocrite. But, to form a just estimate of him, he has no power. He has no idea of spiritual enjoyment; no conception of the efficacy of faith: consequently the experience of the spiritual man appears to him a mere delusion, a fanatical conceit. His pretensions to joys which the natural man never experienced, appear as wild as if he claimed the possession of a sense which none but himself and a few other favoured persons had ever exercised.

Suppose, for instance, when all the world besides were destitute of some one of the senses that we enjoy; say, of sight, or hearing, or smelling; and one were to profess that he was enabled by that particular organ to distinguish things which the others could not perceive; would they not account him a deceiver? Just so do the ungodly world account the true Christian, who by faith discerns the excellency of those things which never were discerned by the eye of sense: they are ready to exclaim, as Felix to Paul, “Thou art beside thyself: much learning (or much conceit) hath made thee mad.

” But Paul was “not mad:” nor are they mad who seek their happiness in the way before described. If they appear so, it is because their principles and conduct are not duly appreciated. Not that he has any new sense: for that he certainly has not. But a new perception he has [Note: Filippesi 1:9.

See the Greek, πάσῃ αἰσθήσει· εἰς τὸ δοκιμάζειν.]: and by means of that he is enabled to judge of these things as they are. At the same time, he himself is judged of no man; because no natural man does view things as they are; he never takes eternity sufficiently into his account: if he did, he would see, at once, that “the fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter: the praise of it endureth for ever [Note: Salmi 111:10.].”]

Let me now proceed to point out,

II.

The true source of his superiority—

The natural man possesses not that kind of knowledge whereby to instruct him—
[What, I would ask, is the standard of true wisdom? Is it not “the mind of the Lord?” Is there a man in all the world that believes in a divine revelation, and will, for a moment, controvert this truth? Let this, then, be settled in our minds: let this be admitted as a point agreed upon by all parties: let this be laid down as an axiom, which admits of no doubt:
The mind of the Lord is the only standard of true wisdom.

Now then, I will ask, What natural man knows that mind? There are but two ways in which he can know it; namely, either by the written word alone, or by a special revelation of it to his soul. But by the written word alone (whether with human instruction, or without) he cannot understand it; as we are told in the words before my text: “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned [Note: ver.

14.].” As for a spiritual revelation of them to his soul, that is out of the question: for if he had that, he would already have become a spiritual man: but, not having received that, he neither knows, nor can “know, the mind of the Lord;” and consequently cannot instruct the spiritual man, either in a way of refutation, or of more accurate and enlarged information. If he attempt to dogmatize on such subjects, he will only betray his own ignorance, which even a babe, if taught of God, will discover.]

But the spiritual man possesses that very knowledge which is requisite for his guidance in the divine life—
[“He has the mind of Christ:” he has it revealed to his soul by the Spirit of God: as St. Paul has said, “God hath given him the spirit of wisdom and revelation in the knowledge of his Son [Note: Efesini 1:17.

].” Nay, “he is himself one spirit with Christ [Note: 1 Corinzi 6:17.],” and “has in him the very mind that was in Christ [Note: Filippesi 2:5.].” He has, “according to the measure of the gift of Christ,” the very “law of God himself written in his heart [Note: Geremia 31:33.

];” so that he may be “seen and known of all men to be an epistle of Christ, written, not with ink, but by the Spirit of the living God [Note: 2 Corinzi 3:3.].” True, indeed, he always needs fresh instruction from above; and will, even to his dying hour, have occasion for that prayer, “What I know not, teach thou me.

” At first he is only “a babe, and unskilful in the word of righteousness: and it is not till after his spiritual senses have been long exercised to discern both good and evil [Note: Ebrei 5:13.],” that he attains the fuller “mind of Christ.” But, even as “a babe, he has opened to his view things which are hid from the wise and prudent [Note: Matteo 11:25.

];” and an inward monitor, saying, “This is the way, walk thou in it [Note: Isaia 30:21. with Matteo 12:34.].” Hence, therefore, whatever superiority a natural man may have over him in relation to the things of time and sense, he is himself superior to the natural man in reference to the things of the Spirit; nor can the natural man either add any thing unto him, or correct him.]

What then shall I say? I will say to every one that is taught of the Spirit,
1.

Regard not the ridicule of an ignorant and ungodly world—

[They will ridicule you; and they will despise you; and they will represent all your pursuits as folly: but “they know not what they say; nor do they understand whereof they affirm.” Nay, they themselves have a secret consciousness, that, at least in the main you are right. This do then: Ask them if they are right: ask them on what their own conduct is founded, whether on the commands of God, or on the dictates of the world.

Ask them which is the more likely to issue well at last, a life of worldly conformity, or a life devoted to God. I mean not by this to encourage any thing that is really enthusiastic or absurd. You must doubtless “walk in wisdom towards them that are without,” and “give no occasion to any one to speak reproachfully:” but you must nevertheless maintain a holy and consistent conduct; and, “if reproached or persecuted for righteousness’ sake, you must rejoice [Note: Matteo 5:11.

],” and bless God, who has counted you worthy of such an honour [Note: Atti degli Apostoli 5:41. with 1 Corinzi 4:3.]

2. Study diligently the mind of God in his word—

[That, as we have observed, is the one only standard either for faith or practice; and from that alone can the mind of God be ascertained. Though the Spirit is necessary for your guidance into truth, it is only by and through the word that he will instruct you. He will not bring to your minds any one truth that is not there revealed. Study, therefore, the word; and study it with fervent prayer to God for the teaching of his good Spirit: and never adopt, either in sentiment or practice, any one thing which may not be clearly proved by God’s written word.]

3. Let your pretensions to “the mind of Christ” be justified by your conformity to his example—

[if you “have indeed the mind of Christ,” you will undoubtedly “walk as he walked [Note: 1 Giovanni 2:6.].” He came, not only to redeem you by his blood, but also “to set you an example, that you should follow his steps [Note: 1 Pietro 2:21.

].” Let it be seen, then, that Christ is with you of a truth: that in all your tempers and dispositions you resemble him; in your deadness to the world; in your devotedness to God; in your meekness and patience, your kindness and benevolence, your purity and holiness, your self-denial and zeal. It is by this only that the world can judge of your pretensions to a superior knowledge of his mind: and by this will your improvement of your advantages be tried in the last day.

Mostra che, sotto questi aspetti , ora sei “uno con Cristo” [Nota: Giovanni 17:21 .]; e non dubitare, ma sarai uno con lui, per tutta l'eternità, in un mondo migliore.]