"concerning the pneumatikon, brethren, I do not want you to be ignorant"
(I Cor. 12: 1)
In the previous chapter we began to consider how the believer in Jesus, because he possesses the Holy Spirit, and the "spirit of Christ," is "spiritual" and acquires spiritual gifts and things. Thus, he is superior in status than are the world's rich ruling elite. He is the truly elect, the one graciously favored by God, the real elite or special one. He is the one "set apart" and distinguished, of a higher "calling."
His wisdom and knowledge about God and the world is from the Holy Spirit and from the word (logos) of the Spirit. His special status, his calling, his uniqueness, is owing to his being indwelt by the Spirit. His power, authority, and privileges come from his being born of the Spirit. Though the believer is among the "base things of the world," yet he is not so in his standing with God nor in regard to his appointed exaltation. The believer is not "base," but high and lofty, though such does not yet fully appear to be so, as we have previously observed.
We have seen how the believer is "noble" because he is "high born" in being born of the Spirit, in being the begotten children of God. We have seen how being thus indwelt and led by the Spirit and the words of the Spirit the believer is strong and mighty and elevated in his thoughts and understanding. In all this we have seen how the believer, though he is often in this world characterized as "of low estate," of base standing, yet he has been "raised" and "lifted up" by his new standing in Christ. He is raised to life from a previously dead state, morally and spiritually speaking. He is elevated in his values and beliefs, in his goals and aspirations, in his language and conduct.
"Standard of living" with the believer is not to be connected with material well being, with economics and social standing in the present world, but with living an abundant life in the joy of the Spirit, in pleasing God. "A little that a righteous man has is better than the riches of many wicked." (Psalm 37: 16)
In the passage at the head of this chapter Paul says that believers ought not to be ignorant in regard to the "pneumatikon." Whenever you see an "ikos," "ika," or "ikon" ending on a Greek word, it means characterized or controlled by. This is like in English words that have "itis" for a suffix. The suffix means "inflammation." Therefore pneumatikōs or pneumatikon means to be controlled by or characterized by the Spirit, or to what has its source in the Spirit. Sarkikos means to be controlled by or characterized by the flesh. Psychikos means to be controlled by the psyche, by the soul, by natural reason.
The KJV and other translations add "gifts" and render the Greek word as "spiritual gifts," but "gifts" is not in the original, hence the reason why it is italicized in the KJV. The word is plural and may be best translated as "spiritualities" or things pertaining to the spiritual, except that in such a case we have substituted a noun for an adjective, which the word is. It would be set in opposition to "carnalities." Perhaps we should translate the plural adjective "ton pneumatikon" as "the spirituals" or "spiritual characteristics."
The verses following do talk about spiritual gifts and things. It seems that Paul, up to chapter ten had a lot to say about what is carnal, about what is natural and debased, and so in the beginning of chapter twelve he can finally discuss in more detail what are the true evidences and characteristics of spiritual men and things. We could possibly translate the text as "concerning the characteristics of being spiritual I would not have you to be ignorant" or as "concerning spiritual gifts and things."
The adjective implies a noun to which it is the modifier. Another way to look at the text is to put quotation marks around the word "spirituals." Paul may well be saying "brothers, I don't want you to be ignorant on the use of "spiritual" as an adjective for anything." Or, "I don't want you to be ignorant of "spiritual" as a label or designation."
The gifts or things of the Spirit are called pneumatikon, whereas "spiritual gifts" proper are rather called charismaton, denoting "grace gifts." (v. 4). Sometimes in scripture usage we have simply domata, without a qualifying adjective, meaning "gifts" (Eph. 4:8). Spirit gifts are indeed grace gifts, and vise versa.
Not only in his Corinthian epistles but elsewhere too Paul spoke of what it means to be spiritual, even in passages where he does not use the word pneumatikos, as in this passage:
"There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness." (Rom. 8: 1-10)
The words "according to the Spirit the things of the Spirit" (κατὰ πνεῦμα τὰ τοῦ πνεύματος) mean what the singular words "pneumatikon" or "pneumatikos" mean. As stated, "tikos" means "from" or "concerning" or "pertaining to." But, in the above, Paul uses "kata," which similarly means "according to," or pertaining to. The "things of the Spirit" denote not what comes from man's internal spirit, as the Gnostics affirmed, but what comes from the Holy Spirit. The things that originate with God's Spirit are "spiritual." The above words of Paul give us a good definition of how we are taught of God to define "spiritual."
The sarkikos man is governed by the appetites of "the flesh" and the fallen nature, by his animal or beastly instincts. Over these he has no control, but is rather controlled by the flesh and by the soma (body). The scriptures affirm that such people are "slaves of sin," in bondage to their carnal appetites. Self control and liberation from this bondage must come from the Spirit and word of God. Both the man ruled by the psyche and the man ruled by the sarx fight a losing battle with those powers. So, they raise the red flag of surrender to those powers and are overcome by them and made slaves. So wrote the apostle Peter:
"While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage." (II Peter 2: 19)
The man of the flesh, who lives merely to please the body and the flesh, is a "slave of corruption," of immorality and vice. The sarkikos man has his reasoning or justification, his excuses, for living such a morally reckless life, a life of pleasure, indulgence, deviance, and perversion. His life is all about "the pleasures of sin." (Heb. 11: 25) His fleshly depraved nature produces "vile affections" (Rom. 1: 26) for it is infected with the disease of sin, with the curse pronounced upon all men by the one sin of Adam (Rom. 5).
Men of the world, men who are without the Spirit, often promise "liberty" to others through the advice and philosophy that they promote. Especially is this true with the worldly wise, with "the mighty" of this age, with the worldly "nobility," the wealthy and successful, with "the disputers of this age." The most immorally debased people, the worst criminals, have their justifications for such a hedonistic life. Their motto is "let us eat and drink today for tomorrow we die." (I Cor. 15: 32) Their idea of "carpe diem" or "seizing the day" equates with having as much physical pleasure as possible. In Greek society, as in others, there were "pleasure cults," which were more like clubs for those seeking to please the flesh. Many of the religious cults had orgies, and paid prostitutes, and all kinds of lewd behavior. We may mention the feasts of Bacchanalia, of the philosophy of the Epicureans and Dionysus as examples. Wrote Paul along this line:
"And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them." (Rom. 1: 28-32)
That is the description of the man governed by either the soul or flesh. Immoral behavior is compared to sweet tasting food in the bible. Men do it because it brings pleasure, even though the pleasure often brings pain afterwards. Perversion and deviancy are fun. Men would rather participate in worldly parties and festivals, as Peter described when he wrote:
"For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry." (I Peter 4: 3 NIV)
The NASB translation translates as "having pursued a course of indecent behavior, lusts, drunkenness, carousing, drinking parties, and wanton idolatries." It is the party spirit, the lust for the "wild side" of life. We see this in the unbelievers among the redeemed Israelites who sinned and died under divine judgment in the wilderness. Wrote Paul:
"Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand." (I Cor. 10: 7-8)
By "rose up to play" denotes a making merry, a "partying." It was lewd and debauched. All was designed to please the flesh and the lusts of it. Though these fake believers had been brought out of bondage in Egypt, yet they showed that they were still in bondage to the lusts of the flesh. It is ironic. In the above words of Peter such "playing" involved debauchery, lust, drunkenness, orgies, carousing, and such things. Wrote Paul along this line:
"Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law." (Gal. 5: 19-23)
There are two sources, two governing principles, that produce human behavior. One is the flesh (which in this context would include the soul) and the other is the Holy Spirit. Each one is known by the things each produces. Both the Romans 8 text (above) and the Galatians 5 text (above) affirm this.
"Works" is from the Greek word "ergon" the root word for many words in English, such as in ergonomics. Strong says it means "business, employment, that which any one is occupied," or "that which one undertakes to do, enterprise, undertaking," and "any product whatever, any thing accomplished by hand, art, industry, or mind." We might also include in "ergon" the idea of "energies," or "activities," or "practices" (habits). Paul did not use this word when he referred to those things produced by the Holy Spirit but rather used the word "fruit." Doubtless the "fruit" involves works, deeds, and activities, yet the choice of "fruit" instead of "works" is most interesting. Works of the flesh versus fruit of the Spirit.
Those who are "of the flesh" and who "walk after the flesh" focus their minds upon "the things pertaining to the flesh," to its desires. Those who are "of the Spirit," and who "walk after the Spirit" focus their minds upon "the things pertaining to the Spirit."
In the passage above from Romans chapter eight, Paul spoke of "law" in several ways. There is "the law of the spirit of life," and "the law of sin and death," and "the law" and "law of God" (references to the OT scriptures). The idea behind each of these uses of "law" is that of "governing principle." The first definition of "law" given in dictionaries is that of a civil code of conduct, or rules contained in statutes. But when we speak of "physical laws," such as in law of gravity, law of motion, laws of thermodynamics, etc., the meaning does not refer to statutes and ordinances but to observable governing principles. Even in the social sciences there are laws of human behavior. A law is what governs conduct.
God's moral law was given to govern man's thinking and behavior. But, it was "weak" (impotent or powerless) on account of "the flesh." The law, Paul said, is "spiritual." But, a man without the Spirit is carnal, fleshly, hedonistic. His sinful nature is opposed to the law and word of God. Thus, he has "enmity" towards God, is at war against him and his spiritual law, and so "is not subject to the law of God." But, "what the law (statutes) of God could not do" was to give man liberation from his flesh and his sinful nature. The law was never intended to be the means for man's redemption. It was designed to reveal to man his bondage, his impotence to do what is right and pleasing to the Lord. "The man who is after the Spirit," on the other hand, is the one who "sets his mind (thinking) upon the things of the Spirit."
If a man kept a record of what he thinks about, and about what he does, he would discern what was governing him. Being possessed by the Spirit results in being governed by the Spirit. The entrance of the Spirit of God into the spirit of a man brings spiritual "life." "The law (ruling principle or power) of the Spirit" says the apostle, liberates one from the bondage of the flesh and sinful nature, sets free from "the law (ruling principle or power) of sin and death." The words "things of the spirit" are what is meant by the singular word "spiritual" (pneumatikos). The words "Spirit of life" mean "life giving Spirit," being an objective genitive.
W. E. Vine said:
"The phrase “the Spirit of life,” is not subjective, “the Spirit who has life,” but objective, “the Spirit who gives life.” “It is the Spirit who quickeneth” (John 6:63 "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.")." (Collected Writings)
A physical law or scientific law is a scientific generalization based on empirical observations of physical behavior (i.e. the law of nature). It is a word that denotes what is universally observed to occur in regard to a given event or situation. In the case of human behavior, in relation to God, everyone born of Adam is under the curse of original sin. That curse has resulted in man's alienation of affection towards God and holy or spiritual things. In this condition "there is none that does good, no not one." There is "none that seeks after God." (See Rom. 3: 10-18) Under the law of sin and death the sinner's heart is "fully set on doing evil." (Eccl. 8: 11) His will is a slave to his flesh, being governed by the "law of sin." Unless the Spirit changes his will and beliefs he will remain a slave to the flesh. The Spirit must work in the sinner "both to will and to do" the things that are spiritual and pleasing to God, and things related to salvation. (Phil. 2: 13) The will of the sinner is under the governing power of sin, of the flesh and its lusts. "The law of sin and death" speaks to the governing power of sin and death. It takes a greater power, another law, "the law of the Spirit of life," to liberate from this law and power of sin.
Said one commentator:
"The "law (principle) of the Spirit" is analogous to the "law (principle) of aerodynamics" and it's effect on lifting a plane off the ground thus "countering" effects of the "law (principle) of gravity" (see F B Meyer's note). The Spirit similarly lifts believer's lives to a new plane, to "fly" at a new altitude that heretofore was not possible under the "law of sin and of death" when they tried to attain righteousness in their own power and/or by keeping the Law (or religious rules - anything that we do with the intent to try to make us more pleasing to God." (See here)
Paul used "law" in the sense of governing principle also in Romans 7. There he wrote:
"I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." (Rom. 7: 21-25)
Paul says that the "law of sin" is "another law" in addition to "the law of God," to the governing power of the Spirit and the word. There are two different Greek words for "another." One is from "allos" and means "another of the same sort" while "heteros" means "another of a different sort." In "another law" the Greek word is heteros. The law of sin is a law of a different kind than is the law of God (or the law of the life giving Spirit). Both are the same in the sense that both are "laws" but the kind of law is different in nature and effects. The Spirit rules and governs the believer but the psyche and sarx rule and governs the unbeliever.
Discerning the Spiritual Man
"But as it is written: “Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him.” 10 But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. 11 For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.13 These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. 14 But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. 15 But he who is spiritual judges all things, yet he himself is rightly judged by no one. 16 For “who has known the mind of the Lord that he may instruct Him?” But we have the mind of Christ." (I Cor. 2: 9-16)
From what we have already seen from our study on the meaning of spirituality we should be able to easily identify the kind of character we are, or are others. The qualifiers of the spiritual man and the qualifiers of the carnal or natural man are clear and easily recognized. What men think, believe, and do reveals what kind of people they are, whether they are spiritual or fleshly. We have seen that a spiritual man first and foremost is a man who has welcomed the Holy Spirit, welcomed God the Father, and welcomed Christ Jesus and the Gospel and word of God into his heart, soul, mind, and spirit.
We have seen how the spiritual man is "spiritually minded" and enjoys "life and peace" as a result. On the other hand, those who are "carnally or fleshly minded" are in a state of moral and spiritual death without peace. The spiritual man "walks according to the Spirit" while the fleshly led man "walks according to his fleshly lusts." The Spirit of God transforms the thinking of the believer who is possessed by the Spirit. He has "the mind of Christ," a spiritual mind, as Paul affirms in the above text. He has spiritual insight and understanding. He knows "the mind of the Lord."
In the above text "the Spirit of God" is set in opposition to "the spirit of the man" and to "the spirit of the world (cosmos)." Likewise "the things of a man (human)" is set in contrast to "the things of the Spirit."
The way in which man acquires the knowledge of himself, and humanity, is by the human spirit. The way in which a man acquires the knowledge of God and spiritual things is by the divine Spirit. No man can know his own mind, his own plans and intentions, but himself, his own spirit. So likewise no one knows God like the Spirit of God.
One of the "things of the Spirit" that Paul focuses upon is the Gospel and word of God, yea, upon those things God "has prepared for those who love him." These things are "revealed" by the Spirit and the Spirit makes use of the word preached to accomplish that enlightenment in the things of God. It is by receiving the Spirit via the word of God that men come to "know the things of God." Wrote Paul:
"Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?" (Gal. 3: 2-3)
Through the proclamation and teaching of the scriptures by the Spirit, through "the words," not of "man's wisdom," but of the Spirit's own words, men are given revelation. When a psychikos or sarkikos man hears the Gospel and teachings of scripture, he is unable to receive it. He does not understand it nor believe it. It is contrary to his thinking, going against the grain of his depraved nature. He is not interested in the afterlife but in the present life. His flesh rules his thinking. The thing he values most is "enjoying life to the fullest," and this does not include living a godly life. He is not interested in repentance and turning away from such a life. He thinks that holy living is stupid and a waste of time. The only religion he is interested in is that which allows him to indulge his lusts and bring him sensual and bodily pleasures, for which many of the Pagan cults are infamous.
The psychikos man, though he is a thinking and rational man, and one who is more educated and cultured, yet he also is highly influenced by the flesh, by his depraved nature, and believes nothing but what he himself thinks is right. He does "whatever seems right in his own eyes." (See Judges 21: 25) He "leans upon his own understanding." (Prov. 3: 5) He follows that "way that seems right unto a man," not knowing that "the end thereof are the ways of death." (Prov. 30:12) "Every way of a man is right in his own eyes," said Solomon, "but the LORD weighs the hearts." (Prov. 21: 2)
The sarx man has no desire to love God, being one of those who are "lovers of pleasure more than lovers of God." (II Tim. 3: 4) Of these Paul said: "whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things." (Phil 3: 19)
The psychikos man sees love to God, religion, as irrational. Overly religious people to him are "superstitious," of weak minds. He may even show a willingness to "love God" but it is never the leading reason for his life, not the thing which motivates and controls him. He will not be governed by God or religion but is governed by his own mind, his own soul. The Psalmist describes them: "Who have said, “With our tongue we will prevail; Our lips are our own; Who is lord over us?” (Psalm 12: 4) Such people serve themselves, make gods of themselves. They may pretend to honor God or the gods, for selfish ends, but it is pretense. The sarx man does not want God in his thoughts at all. "God is not in all his thoughts" said the Psalmist. (10: 4) The natural man, the psychikos man, the man guided by his own mind, by his own ego or self, does "not like to retain God in his knowledge." (Rom. 1: 28)
The natural man, the man who listens to his soul and obediently follows it, has no problem being viewed as a "lover of God," so long as he is the one who designates which "god" or "gods" he shows love. Though the man of the flesh (sarkikos) has his "belly" for his "god," the man of the soul (psychikos) makes his rational mind to be his god. Of course, as we have stated, a man may be both sarkikos and psychikos, sometimes led by his carnal reasoning and sometimes by his fleshly appetites.
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