The Natural Man
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MAN, NATURAL
nat'-u-ral, nach'-u-ral (psuchikos anthropos):
Man as he is by nature, contrasted with man as he becomes by grace. This phrase is exclusively Pauline.
I. Biblical Meaning.
The classical passage in which it occurs is 1 Corinthians 2:14 King James Version:
"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." In his anthropology Paul uses four groups of descriptive adjectives in contrasted pairs:
(1) the old man and the new man (Romans 6:6; Ephesians 4:22; Colossians 3:9; Ephesians 2:15; 4:24; Colossians 3:10);
(2) the outward man and the inward man (2 Corinthians 4:16; Romans 7:22; Ephesians 3:16);
(3) the carnal man and the spiritual man (Romans 8:1-14; 1 Corinthians 3:1,3,4);
(4) the natural man and the spiritual man (2 Corinthians 2:14; 3:3,4; Ephesians 2:3; 1 Corinthians 2:15; 3:1; 14:37; 15:46; Galatians 6:1).
A study of these passages will show that the adjectives "old," "outward," "carnal," and "natural" describe man, from different points of view, prior to his conversion; while the adjectives "new," "inward" and "spiritual" describe him, from different points of view, after his conversion. To elucidate the meaning, the expositor must respect these antitheses and let the contrasted words throw light and meaning upon each other.
nat'-u-ral, nach'-u-ral (psuchikos anthropos):
Man as he is by nature, contrasted with man as he becomes by grace. This phrase is exclusively Pauline.
I. Biblical Meaning.
The classical passage in which it occurs is 1 Corinthians 2:14 King James Version:
"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." In his anthropology Paul uses four groups of descriptive adjectives in contrasted pairs:
(1) the old man and the new man (Romans 6:6; Ephesians 4:22; Colossians 3:9; Ephesians 2:15; 4:24; Colossians 3:10);
(2) the outward man and the inward man (2 Corinthians 4:16; Romans 7:22; Ephesians 3:16);
(3) the carnal man and the spiritual man (Romans 8:1-14; 1 Corinthians 3:1,3,4);
(4) the natural man and the spiritual man (2 Corinthians 2:14; 3:3,4; Ephesians 2:3; 1 Corinthians 2:15; 3:1; 14:37; 15:46; Galatians 6:1).
A study of these passages will show that the adjectives "old," "outward," "carnal," and "natural" describe man, from different points of view, prior to his conversion; while the adjectives "new," "inward" and "spiritual" describe him, from different points of view, after his conversion. To elucidate the meaning, the expositor must respect these antitheses and let the contrasted words throw light and meaning upon each other.
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My point is that its not the case with ' natural / Carnal is necessarily pre conversion. As clearly there are ' carnal christians . So I would not want to put all terms in a box and label them ' before 'and' after' conversion . As believer's we still have the 'old man ' and the 'out ward ' Carnal and natural . We will be at home with these fellows until we are glorified. The flesh for example did not get regenerated upon conversion . This body of death . Romans 7 is all about this .
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11COR. 5:17.
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
EPH. 5:8.
For 'you were sometimes darkness, but now are you Light in The Lord: walk as children of Light':
9.
For the fruit of the Spirit is in all goodness and righteousness and truth
10.
Proving what is acceptable unto The Lord.
11.
And have no fellowship with the unfruitful works of darkness, but rather reprove them.
12.
For it is a shame even to speak of those things which are done of them in secret.
13.
But all things that are reproved are made manifest by The Light: for whatsoever doth make manifest is Light.
14.
Wherefore He saith, Awake you that sleepest, and arise from the dead, and Christ shall give you Light.
30.
For we are members of His body, of His flesh, and of His bones.
there is NO such thing as a 'carnal-Christian; this would be an impossibility...
JOHN 8:12.
Then spake Jesus again unto them, saying, I Am The Light of the world: he that follows Me
shall not walk in darkness, but shall have The Light of Life.
MATT. 6:24.
No man can serve two masters: for either he will hate the one, and love the other;
or else he will hold to the one, and despise the other. You cannot serve God and mammon.
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
EPH. 5:8.
For 'you were sometimes darkness, but now are you Light in The Lord: walk as children of Light':
9.
For the fruit of the Spirit is in all goodness and righteousness and truth
10.
Proving what is acceptable unto The Lord.
11.
And have no fellowship with the unfruitful works of darkness, but rather reprove them.
12.
For it is a shame even to speak of those things which are done of them in secret.
13.
But all things that are reproved are made manifest by The Light: for whatsoever doth make manifest is Light.
14.
Wherefore He saith, Awake you that sleepest, and arise from the dead, and Christ shall give you Light.
30.
For we are members of His body, of His flesh, and of His bones.
there is NO such thing as a 'carnal-Christian; this would be an impossibility...
JOHN 8:12.
Then spake Jesus again unto them, saying, I Am The Light of the world: he that follows Me
shall not walk in darkness, but shall have The Light of Life.
MATT. 6:24.
No man can serve two masters: for either he will hate the one, and love the other;
or else he will hold to the one, and despise the other. You cannot serve God and mammon.
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Most know the best one for this.
Eph 2:8-10 for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory. For we are his workmanship, created in Christ Jesus for good works, which God beforehand prepared that we should walk in them.
Albert Barnes did a good and fair job of explaining here, so I will turn it over to him:
And that not of yourselves - That is, salvation does not proceed from yourselves. The word rendered “that” - τοῦτο touto - is in the neuter gender, and the word “faith” - πίστις pistis - is in the feminine. The word “that,” therefore, does not refer particularly to faith, as being the gift of God, but to “the salvation by grace” of which he had been speaking. This is the interpretation of the passage which is the most obvious, and which is now generally conceded to be the true one; see Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and Chrysostom, maintain that the word “that” (τοῦτο touto) refers to “faith” (πίστις pistis); and Doddridge maintains that such a use is common in the New Testament. As a matter of grammar this opinion is certainly doubtful, if not untenable; but as a matter of theology it is a question of very little importance.
Whether this passage proves it or not, it is certainly true that faith is the gift of God. It exists in the mind only when the Holy Spirit produces it there, and is, in common with every other Christian excellence, to be traced to his agency on the heart. This opinion, however, does not militate at all with the doctrine that man himself “believes.” It is not God that “believes” for him, for that is impossible. It is his own mind that actually believes, or that exercises faith. In the same manner “repentance” is to be traced to God. It is one of the fruits of the operation of the Holy Spirit on the soul. But the Holy Spirit does not “repent” for us. It is our “own mind” that repents; our own heart that feels; our own eyes that weep - and without this there can he no true repentance. No one can repent for another; and God neither can nor ought to repent; for us. He has done no wrong, and if repentance is ever exercised, therefore, it must be exercised by our own minds. So of faith. God cannot believe for us. “We” must believe, or “we” shall be damned. Still this does not conflict at all with the opinion, that if we exercise faith, the inclination to do it is to be traced to the agency of God on the heart. I would not contend, therefore, about the grammatical construction of this passage, with respect to the point of the theology contained in it; still it accords better with the obvious grammatical construction, and with the design of the passage to understand the word “that” as referring not to “faith” only, but to “salvation by grace.” So it is understood by Storr, Locke, Clarke, Koppe, Grotius, and others.
It is the gift of God - Salvation by grace is his gift. It is not of merit; it is wholly by favor.
Eph 2:8-10 for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory. For we are his workmanship, created in Christ Jesus for good works, which God beforehand prepared that we should walk in them.
Albert Barnes did a good and fair job of explaining here, so I will turn it over to him:
And that not of yourselves - That is, salvation does not proceed from yourselves. The word rendered “that” - τοῦτο touto - is in the neuter gender, and the word “faith” - πίστις pistis - is in the feminine. The word “that,” therefore, does not refer particularly to faith, as being the gift of God, but to “the salvation by grace” of which he had been speaking. This is the interpretation of the passage which is the most obvious, and which is now generally conceded to be the true one; see Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and Chrysostom, maintain that the word “that” (τοῦτο touto) refers to “faith” (πίστις pistis); and Doddridge maintains that such a use is common in the New Testament. As a matter of grammar this opinion is certainly doubtful, if not untenable; but as a matter of theology it is a question of very little importance.
Whether this passage proves it or not, it is certainly true that faith is the gift of God. It exists in the mind only when the Holy Spirit produces it there, and is, in common with every other Christian excellence, to be traced to his agency on the heart. This opinion, however, does not militate at all with the doctrine that man himself “believes.” It is not God that “believes” for him, for that is impossible. It is his own mind that actually believes, or that exercises faith. In the same manner “repentance” is to be traced to God. It is one of the fruits of the operation of the Holy Spirit on the soul. But the Holy Spirit does not “repent” for us. It is our “own mind” that repents; our own heart that feels; our own eyes that weep - and without this there can he no true repentance. No one can repent for another; and God neither can nor ought to repent; for us. He has done no wrong, and if repentance is ever exercised, therefore, it must be exercised by our own minds. So of faith. God cannot believe for us. “We” must believe, or “we” shall be damned. Still this does not conflict at all with the opinion, that if we exercise faith, the inclination to do it is to be traced to the agency of God on the heart. I would not contend, therefore, about the grammatical construction of this passage, with respect to the point of the theology contained in it; still it accords better with the obvious grammatical construction, and with the design of the passage to understand the word “that” as referring not to “faith” only, but to “salvation by grace.” So it is understood by Storr, Locke, Clarke, Koppe, Grotius, and others.
It is the gift of God - Salvation by grace is his gift. It is not of merit; it is wholly by favor.
That explanation you gave there sounds so sweet and subtle. All who have been following the posts and this particular discussion..... KNOW full well you are trying to disarm the meaning of "natural man" so you can undo the meaning of :
1Co 2:14 Now the natural man is not receiving the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually discerned.
You know this is the truth.
This is what I meant in an earlier post, about not doing harm or injury to a verse, just to squeeze it into some conceived philosophy.
Let the verse speak for itself.
1Co 2:14 Now the natural man is not receiving the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually discerned.
You know this is the truth.
This is what I meant in an earlier post, about not doing harm or injury to a verse, just to squeeze it into some conceived philosophy.
Let the verse speak for itself.
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The only faith that the natural man, that has not been quickened to a spiritual life, has is a faith in mankind, and what he accomplishes. The person that has been quickened together with Christ, and given the indwelling of the Holy Spirit, has spiritual faith, because spiritual faith is a fruit of the Holy Spirit, Gal 5:22.
Something to think about here.
The natural man, a man without a regenerated spirit, not only cannot receive spiritual things but hates these things and sees them as foolishness.
Here is what we should consider. If hearing the things of God's purpose was easy and comfortable for man, then the Apostle Paul would not have been lead by the Spirit, to write in the epistle to the Romans, with these anticipated objections, in the mind of men.
The book of Romans, is the most Doctrinal letter ever written by Paul. He did not know if he was going to be able to personally visit with this assembly. So he wrote a letter that would establish them in the faith. Solidly in the faith. He wrote about the deep things of God, thus things that are not easy to hear. Do you know, that there is a movement on today, to try and remove the Roman's epistle because it causes so many problems for those who want to teach "Easy believism". While others, just don't preach the parts they don't like, particularly chapter 9.
Let's look at these anticipated objections and where they are in Romans:
Chapter 1 - contains none.
Chapter 2 - contains 2 Major objections.
Rom 2:3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
Rom 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Chapter 3 - contains 1
Rom_3:5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
Chapter 4 - contains 1
Rom_4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Chapter 5 - contains None
Chapter 6 - contains 1
Rom_6:1 What shall we say then? Shall we continue in sin, that grace may abound?
Chapter 7 - contains 1
Rom_7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Chapter 8 - contains 1
Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Chapter 9 - contains 4, 2 are Major objections.
Rom 9:14 What shall we say then? Is there unrighteousness with God? God forbid.
Rom 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Rom 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Rom 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Chapter 10 - contains None.
Chapter 11 - contains 1
Rom 11:19 Thou wilt say then, The branches were broken off, that I might be graffed in.
Chapter 12 - contains None.
Chapter 13 - contains None.
Chapter 14 - contains None.
Chapter 15 - contains None.
Chapter 16 - contains None.
What can be ascertained from this? That in Chapter 2, Paul is finishing up the condition of man, in his natural unregenerate state. Not something the natural man wants to hear. Indeed even some saved individuals find it difficult to except, for they maybe guilty of the same.
However the greatest area, of anticipated objections, is in chapter 9. No real surprise there. This chapter is the least taught and understood chapter of Romans. Indeed, the last portion of chapter 8 and most of chapter 9, maybe the hardest to hear chapters in Scripture. Therefore, Paul expected more objections in this area, than any where else. This should tell us something. If Romans was easy to hear, then Paul would not have used this method in his writings. In logical conclusion, what is being taught here, particularly in chapter 9, will not be easily received. But if one has the Spirit of God, they will be brought to the truth of it.
For those who try to undermine the last portion of chapter 8 and all of 9, should sincerely take this into account.
The natural man, a man without a regenerated spirit, not only cannot receive spiritual things but hates these things and sees them as foolishness.
Here is what we should consider. If hearing the things of God's purpose was easy and comfortable for man, then the Apostle Paul would not have been lead by the Spirit, to write in the epistle to the Romans, with these anticipated objections, in the mind of men.
The book of Romans, is the most Doctrinal letter ever written by Paul. He did not know if he was going to be able to personally visit with this assembly. So he wrote a letter that would establish them in the faith. Solidly in the faith. He wrote about the deep things of God, thus things that are not easy to hear. Do you know, that there is a movement on today, to try and remove the Roman's epistle because it causes so many problems for those who want to teach "Easy believism". While others, just don't preach the parts they don't like, particularly chapter 9.
Let's look at these anticipated objections and where they are in Romans:
Chapter 1 - contains none.
Chapter 2 - contains 2 Major objections.
Rom 2:3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
Rom 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Chapter 3 - contains 1
Rom_3:5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
Chapter 4 - contains 1
Rom_4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
Chapter 5 - contains None
Chapter 6 - contains 1
Rom_6:1 What shall we say then? Shall we continue in sin, that grace may abound?
Chapter 7 - contains 1
Rom_7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Chapter 8 - contains 1
Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Chapter 9 - contains 4, 2 are Major objections.
Rom 9:14 What shall we say then? Is there unrighteousness with God? God forbid.
Rom 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Rom 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Rom 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Chapter 10 - contains None.
Chapter 11 - contains 1
Rom 11:19 Thou wilt say then, The branches were broken off, that I might be graffed in.
Chapter 12 - contains None.
Chapter 13 - contains None.
Chapter 14 - contains None.
Chapter 15 - contains None.
Chapter 16 - contains None.
What can be ascertained from this? That in Chapter 2, Paul is finishing up the condition of man, in his natural unregenerate state. Not something the natural man wants to hear. Indeed even some saved individuals find it difficult to except, for they maybe guilty of the same.
However the greatest area, of anticipated objections, is in chapter 9. No real surprise there. This chapter is the least taught and understood chapter of Romans. Indeed, the last portion of chapter 8 and most of chapter 9, maybe the hardest to hear chapters in Scripture. Therefore, Paul expected more objections in this area, than any where else. This should tell us something. If Romans was easy to hear, then Paul would not have used this method in his writings. In logical conclusion, what is being taught here, particularly in chapter 9, will not be easily received. But if one has the Spirit of God, they will be brought to the truth of it.
For those who try to undermine the last portion of chapter 8 and all of 9, should sincerely take this into account.
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