prudent, and revealed unto babes, Matt. 11, 25. 2. Because the word spiritual^ when used in the New Testament of per- sons, never means intellectual. It always means one under the influence of the Holy Spirit. It therefore must have that meaning here. 3. The very distinction designed to be ex- pressed here and elsewhere by the terms natural and spiritual, is that between nature and grace, between the natural and supernatural, James 3, 15. Jude. 19. 4. The reason assigned why the natural man does not receive the things of the Spirit, viz., because " they are spiritually discerned," does not mean * because they are rationally discerned,' and therefore it is not the want of due cultivation of the reason that characterizes the natural man, but the want of the Spirit. By natural man^ therefore, we must understand the unrenewed man ; the man under the influence of human nature, as distinguished from those who are under the influence of the Holy Spirit. The natural or unrenewed man does not receive the things of the Spirit. As the things which the Holy Ghost has revealed address themselves not only to the intellect as true, but to the conscience as obHgatory and to the affections as excellent and lovely, not to receive them, is not to recognize, in our inward experience, their truth, authority, and excellence.
For they are foolishness unto them. The word (/xopos) foolish^ as an adjective, means in Greek, dull^ insipid^ taste- less / as a substantive, one that is dull, or stupid ; that is, one on whom truth, duty and excellence do not produce their proper effect. Foolishness {fjniipia) is that which is to us ab- surd, insipid, powerless. When, therefore, it is said that the things of the Spirit are foolishness to the natural man, it means that they are to him absurd, insipid and distasteful.
And he cannot know them. To know is to discern the nature of any thing, whether as true, or good, or beautiful. This is in accordance with the constant usage of scripture. To know God is to discern his truth and excellence ; to know the truth is to apprehend it as true and good. The wise are the good, that is, those who discern the truth and excellence of divine things. The fools are the wicked, those who are insen- sible to truth and goodness. What, therefore, the apostle here affirms of the natural or unrenewed man is, that he cannot discern the truth, excellence, or beauty of divine things-. He cannot do it. It is not simply that he does not do.it ; or that he will not do it, but he cannot. We do not say of a clown that he will not discern the ti'uth, excellence, and beauty of a