Compare Translations for 1 Corinthians 2:14

1 Corinthians 2:14 ASV
Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged.
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1 Corinthians 2:14 BBE
For the natural man is not able to take in the things of the Spirit of God: for they seem foolish to him, and he is not able to have knowledge of them, because such knowledge comes only through the Spirit.
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1 Corinthians 2:14 CEB
But people who are unspiritual don't accept the things from God's Spirit. They are foolishness to them and can't be understood, because they can only be comprehended in a spiritual way.
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1 Corinthians 2:14 CJB
Now the natural man does not receive the things from the Spirit of God - to him they are nonsense! Moreover, he is unable to grasp them, because they are evaluated through the Spirit.
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1 Corinthians 2:14 RHE
But the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined.
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1 Corinthians 2:14 ESV
The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.
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1 Corinthians 2:14 GW
A person who isn't spiritual doesn't accept the teachings of God's Spirit. He thinks they're nonsense. He can't understand them because a person must be spiritual to evaluate them.
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1 Corinthians 2:14 GNT
Whoever does not have the Spirit cannot receive the gifts that come from God's Spirit. Such a person really does not understand them, and they seem to be nonsense, because their value can be judged only on a spiritual basis.
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1 Corinthians 2:14 HNV
Now the natural man doesn't receive the things of the God's Spirit, for they are foolishness to him, and he can't know them, because they are spiritually discerned.
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1 Corinthians 2:14 CSB
But the natural man does not welcome what comes from God's Spirit, because it is foolishness to him; he is not able to know it since it is evaluated spiritually.
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1 Corinthians 2:14 KJV
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 .
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1 Corinthians 2:14 LEB
But the natural man does not accept the things of the Spirit of God, for they are foolishness to him, and he is not able to understand [them], because they are spiritually discerned.
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1 Corinthians 2:14 NAS
But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.
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1 Corinthians 2:14 NCV
A person who does not have the Spirit does not accept the truths that come from the Spirit of God. That person thinks they are foolish and cannot understand them, because they can only be judged to be true by the Spirit.
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1 Corinthians 2:14 NIRV
Some people don't have the Holy Spirit. They don't accept the things that come from the Spirit of God. Things like that are foolish to them. They can't understand them. In fact, such things can't be understood without the Spirit's help.
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1 Corinthians 2:14 NIV
The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
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1 Corinthians 2:14 NKJV
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.
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1 Corinthians 2:14 NLT
But people who aren't Christians can't understand these truths from God's Spirit. It all sounds foolish to them because only those who have the Spirit can understand what the Spirit means.
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1 Corinthians 2:14 NRS
Those who are unspiritual do not receive the gifts of God's Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned.
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1 Corinthians 2:14 RSV
The unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.
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1 Corinthians 2:14 DBY
But [the] natural man does not receive the things of the Spirit of God, for they are folly to him; and he cannot know [them] because they are spiritually discerned;
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1 Corinthians 2:14 MSG
The unspiritual self, just as it is by nature, can't receive the gifts of God's Spirit. There's no capacity for them. They seem like so much silliness. Spirit can be known only by spirit - God's Spirit and our spirits in open communion.
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1 Corinthians 2:14 WBT
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.
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1 Corinthians 2:14 TMB
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.
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1 Corinthians 2:14 TNIV
The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.
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1 Corinthians 2:14 TYN
For ye naturall man perceaveth not the thinges of the sprete of god. For they are but folysshnes vnto him. Nether can he perceave them because he is spretually examined.
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1 Corinthians 2:14 WNT
The unspiritual man rejects the things of the Spirit of God, and cannot attain to the knowledge of them, because they are spiritually judged.
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1 Corinthians 2:14 WEB
Now the natural man doesn't receive the things of the God's Spirit, for they are foolishness to him, and he can't know them, because they are spiritually discerned.
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1 Corinthians 2:14 WYC
For a beastly man perceiveth not those things that be of the Spirit of God; for it is folly to him, and he may not understand, for it is examined ghostly [for it is examined, or assayed, ghostly].
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1 Corinthians 2:14 YLT
and the natural man doth not receive the things of the Spirit of God, for to him they are foolishness, and he is not able to know [them], because spiritually they are discerned;
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1 Corinthians 2 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 2

The plain manner in which the apostle preached Christ crucified. (1-5) The wisdom contained in this doctrine. (6-9) It cannot be duly known but by the Holy Spirit. (10-16)

Verses 1-5 Christ, in his person, and offices, and sufferings, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching, but not so as to leave out other parts of God's revealed truth and will. Paul preached the whole counsel of God. Few know the fear and trembling of faithful ministers, from a deep sense of their own weakness They know how insufficient they are, and are fearful for themselves. When nothing but Christ crucified is plainly preached, the success must be entirely from Divine power accompanying the word, and thus men are brought to believe, to the salvation of their souls.

Verses 6-9 Those who receive the doctrine of Christ as Divine, and, having been enlightened by the Holy Spirit, have looked well into it, see not only the plain history of Christ, and him crucified, but the deep and admirable designs of Divine wisdom therein. It is the mystery made manifest to the saints, Col. 1:26 , though formerly hid from the heathen world; it was only shown in dark types and distant prophecies, but now is revealed and made known by the Spirit of God. Jesus Christ is the Lord of glory; a title much too great for any creature. There are many things which people would not do, if they knew the wisdom of God in the great work of redemption. There are things God hath prepared for those that love him, and wait for him, which sense cannot discover, no teaching can convey to our ears, nor can it yet enter our hearts. We must take them as they stand in the Scriptures, as God hath been pleased to reveal them to us.

Verses 10-16 God has revealed true wisdom to us by his Spirit. Here is a proof of the Divine authority of the Holy Scriptures, 2Pe. 1:21 . In proof of the Divinity of the Holy Ghost, observe, that he knows all things, and he searches all things, even the deep things of God. No one can know the things of God, but his Holy Spirit, who is one with the Father and the Son, and who makes known Divine mysteries to his church. This is most clear testimony, both to the real Godhead and the distinct person of the Holy Spirit. The apostles were not guided by worldly principles. They had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit. These things they declared in plain, simple language, taught by the Holy Spirit, totally different from the affected oratory or enticing words of man's wisdom. The natural man, the wise man of the world, receives not the things of the Spirit of God. The pride of carnal reasoning is really as much opposed to spirituality, as the basest sensuality. The sanctified mind discerns the real beauties of holiness, but the power of discerning and judging about common and natural things is not lost. But the carnal man is a stranger to the principles, and pleasures, and actings of the Divine life. The spiritual man only, is the person to whom God gives the knowledge of his will. How little have any known of the mind of God by natural power! And the apostles were enabled by his Spirit to make known his mind. In the Holy Scriptures, the mind of Christ, and the mind of God in Christ, are fully made known to us. It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit. They experience his sanctifying power in their hearts, and bring forth good fruits in their lives.

1 Corinthians 2 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 2

1 Corinthians 2:1-16 . PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT.

1. And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God ( 1 Corinthians 1:27 1 Corinthians 1:28 ); "glorying in the Lord," not in man's wisdom ( 1 Corinthians 1:31 ). Compare 1 Corinthians 1:23 , "We."
when I came--( Acts 18:1 , &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Acts 17:28 ), and Epimenides ( Titus 1:12 ), and MENANDER ( 1 Corinthians 15:33 ). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity ( Luke 2:1 ), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON].
testimony of God--"the testimony of Christ" ( 1 Corinthians 1:6 ); therefore Christ is God.

2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [ALFORD], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.

3. I--the preacher: as 1 Corinthians 2:2 describes the subject, "Christ crucified," and 1 Corinthians 2:4 the mode of preaching: "my speech . . . not with enticing words," "but in demonstration of the Spirit."
weakness--personal and bodily ( 2 Corinthians 10:10 , 2 Corinthians 12:7 2 Corinthians 12:9 , Galatians 4:13 ).
trembling--(compare Philippians 2:12 ). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" ( Ephesians 6:5 ) [CONYBEARE and HOWSON].

4. my speech--in private.
preaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing--rather, "persuasive."
man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of . . . Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Matthew 7:29 , Acts 6:10 , Hebrews 4:12 ; compare also Romans 15:19 ). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

5. stand in . . . wisdom of men--rest on it, owe its origin and continuance to it.

6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak--resuming "we" (preachers, I, Apollos, &c.). from "we preach" ( 1 Corinthians 1:28 ), only that here, "we speak" refers to something less public (compare 1 Corinthians 2:7 1 Corinthians 2:13 , "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.
perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" ( 1 Corinthians 3:1 1 Corinthians 3:2 ), and cannot therefore understand the deeper truths of Christianity ( 1 Corinthians 14:20 , Philippians 3:15 , Hebrews 5:14 ). Paul does not mean by the "mystery" or "hidden wisdom" ( 1 Corinthians 2:7 ) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements ( 1 Corinthians 2:2 ), but now spoken to the "perfect" ( 1 Corinthians 15:51 , Romans 11:25 , Ephesians 3:5 Ephesians 3:6 ). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Philippians 3:12 Philippians 3:15 , with 1 John 2:12-14 ). "God" ( 1 Corinthians 2:7 ) is opposed to the world, the apostles to "the princes [great and learned men] of this world" ( 1 Corinthians 2:8 ; compare 1 Corinthians 1:20 ) [BENGEL].
come to naught--nothingness ( 1 Corinthians 1:28 ). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with ALFORD, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" ( 1 Corinthians 1:28 ).

7. wisdom of God--emphatically contrasted with the wisdom of men and of this world ( 1 Corinthians 2:5 1 Corinthians 2:6 ).
in a mystery--connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" ( 2 Corinthians 4:3 ), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL].
ordained--literally, "foreordained" (compare 1 Corinthians 2:9 ), "prepared for them that love Him."
before the world--rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory--ours both now and hereafter, from "the Lord of glory" ( 1 Corinthians 2:8 ), who brings to naught "the princes of this world."

8. Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified . . . Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, John 17:4 John 17:24 ) was crucified.

9. But--(it has happened) as it is written.
Eye hath not seen, &c.--ALFORD translates, "The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit." Thus, however, the "but" of 1 Corinthians 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from 1 Corinthians 2:8 ), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" ( 1 Corinthians 2:6 , from Isaiah 64:4 ). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them ( 1 Corinthians 2:10 ), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
entered--literally, "come up into the heart." A Hebraism (compare, Jeremiah 3:16 , Margin). In Isaiah 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared ( 1 John 4:19 ); compare 1 Corinthians 2:12 , "the things that are freely given to us of God"

10. revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian ( 1 Corinthians 3:16 , 12:3 , Matthew 16:17 , John 16:13 , 1 John 2:20 1 John 2:27 ); that of words, the PROPHET ( 2 Samuel 23:1 2 Samuel 23:2 , 1 Kings 13:1 1 Kings 13:5 ), "by the word of the Lord" ( 1 Corinthians 2:13 , John 20:30 John 20:31 , 2 Peter 1:21 ). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets ( Psalms 25:14 , Proverbs 3:32 , John 7:17 , 15:15 ).
unto us--the "perfect" or fully matured in Christian experience ( 1 Corinthians 2:6 ). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], ( Luke 10:21 ).
the Spirit searcheth--working in us and with our spirits (compare Romans 8:16 Romans 8:26 Romans 8:27 ). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], ( Galatians 3:14 ).
deep things of God--( Psalms 92:5 ). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them ( Deuteronomy 29:29 ). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].

11. what man, &c.--literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man--rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).

12. we . . . received, not . . . spirit of . . . world--the personal evil "spirit that now worketh in the children of disobedience" ( Ephesians 2:2 ). This spirit is natural in the unregenerate, and needs not to be received.
Spirit which is of God--that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men ( 1 Corinthians 2:11 ).
that we might know . . . things . . . freely given . . . of God--present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" ( 1 Corinthians 2:9 ).

13. also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" ( 1 Corinthians 2:12 ).
which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" ( 2 Corinthians 10:12 ). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Genesis 40:8 , the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1 Corinthians 2:6 1 Corinthians 2:9 1 Corinthians 2:10 1 Corinthians 2:14 1 Corinthians 2:15 , 1 Corinthians 3:1 . ALFORD translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1 Corinthians 2:1 1 Corinthians 2:4 , 1 Peter 4:11 ). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1 Corinthians 1:27 ), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions ( 1 Corinthians 1:21 1 Corinthians 1:22 , 1 Corinthians 2:1 1 Corinthians 2:4-9 ; compare Psalms 119:18 ).

14. natural man--literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God ( Jude 1:19 ). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body ( 1 Corinthians 15:44-46 ). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type ( James 3:15 ).
receiveth not--though they are offered to him, and are "worthy of being received by all men" ( 1 Timothy 1:15 ).
they are foolishness unto him--whereas he seeks "wisdom" ( 1 Corinthians 1:22 ).
neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them ( Romans 8:7 ).

15. He that is spiritual--literally, "the spiritual (man)." In 1 Corinthians 2:14 , it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."
judgeth all things--and persons, by their true standard (compare 1 Corinthians 6:2-4 , 1 John 4:1 ), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek ( 1 Corinthians 2:14 ). Otherwise for "discerned," in 1 Corinthians 2:14 , translate, "judged of," to accord with the translation, "judgeth . . . is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Matthew 28:20 , John 16:13 )? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure ( John 3:34 ), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth ( Proverbs 28:5 , 1 John 2:27 ).

16. For--proof of 1 Corinthians 2:15 , that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?
that he may instruct him--that is, so as to be able to set Him right as His counsellor (quoted from Isaiah 40:13 Isaiah 40:14 ). So the Septuagint translates the Greek verb, which means to "prove," in Acts 9:22 . Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.
we have the mind of Christ--in our degree of capability to apprehend it. Isaiah 40:13 Isaiah 40:14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.