I. Introduction and preliminary considerations.
A. As one observes the world, it quickly becomes evident that believers and unbelievers view
the world around them in very different ways.
1. This is said with the caveat that the believer in reversionism often sees the world as
an unbeliever does.
2. The believer with some spiritual growth, even if it is minimal, will see things
differently from the unbeliever.
B. The fact that these two sets of perceptions are quite dissimilar may be observed in the
ways in which believers and unbelievers operate and conduct their lives.
C. It is further evident that there are significant theological differences among the various
groups in Christendom, which this doctrine is designed to explain, at least in part.
D. This doctrine is foundational to effectively living the Christian way of life, since an
understanding of it is theologically critical to having a sound biblical anthropology. In fact,
you are not really living the spiritual life apart from the application of this doctrine (for those
who have never heard of GAP before, you may actually be growing spiritually, but not
understanding exactly how and why).
II. Definition and description of terms.
A. Pertinent vocabulary and definitions.
1. Dichotomous is a technical term that describes the status of all unbelievers, who are
in possession of only a physical body and soul. The soul is the immaterial part of
man which allows us to be able to interact with the world and with other men. You
work with a guy named Charley Brown, and you have an understanding of who he is
(which understanding takes place in your soul), and you interact with him based upon
what you know about him.
2. Trichotomous is a technical term that describes the status of all believers, who
possess the physical body, soul, and human spirit, the human spirit being the
immaterial part of us which allows us to perceive, understand and commune with
God.
3. Psuchikos (ψυχικός) [pronounced psoo-khee-KOSS] is an adjective that is used 6
times in the New Testament; it refers to the natural physical life that is possessed by
both men and animals. Strong’s #5591.
a. It deals with physical life, which is manifested in breathing, and pertains to the
natural world and what belongs in it; this is in contrast to the spiritual world and
the realities in it.
b. It is used once as a technical term to refer to the unbeliever, who is governed
by the physical realities of life, and not by the Spirit of God. 1Cor. 2:14 (which
passage we will take up further down in this doctrine).
c. The acrostic NAP is used to refer to the natural apparatus for perception, which
can only perceive those things that come through the five senses; the natural
man cannot perceive or understand spiritual things.
d. Even when the unbeliever hears spiritual information (like gospel information),
it generally does not remain with them for any amount of time. The unbeliever
hears it; God the Holy Spirit makes the gospel real to the unbeliever, and the
unbeliever then decides what to do with it. If the unbeliever rejects the gospel,
then it is quite possible that they lose their understanding of the gospel as well.
e. Let me give you a personal example of spiritual information which the unbeliever
may lack. I grew up in a normal household, I went to church (not a doctrinal
church) and we celebrated Easter at my public school. When I was saved by
believing in Jesus Christ, one piece of information which I lacked was, what
happened to Jesus after the crucifixion? I was unaware of that, even after living
for 21 years where this information was not exactly a secret. Soon after I
believed in Jesus Christ I became aware that He was resurrected and that He
interacted with His disciples for many days on earth, and then He was taken up
by God the Father into heaven. When I heard this information, I believed it.
Now, I was not saved a second time, after I heard, understood and believed in
the resurrection. Furthermore, it would be wrong to say that I was really saved
when I understood and believed in the resurrection. All believers have limited
knowledge of Jesus when saved. My limited knowledge was, I read John 3 and
said to God (or thought to God), I hold You to this promise—that I believe in
Jesus and I will be saved. After salvation, I learned a great deal about Jesus,
and I grew spiritually when I heard things about Him and believed them (I was
practicing GAP at that time without knowing it).
4. Sarkikos (σαρκικός) [pronounced sar-kee-KOSS] (Strong’s #4559) is an adjective that
is used 7 times in the New Testament; it means that which belongs to the flesh.
a. It is derived from the Greek noun sarx (σάρξ) [pronounced sarx], and refers to
the physical substance that covers animal and human bodies. It is usually
translated flesh. Strong’s #4561. 1Cor. 15:39
b. The adjective is used to refer to the believer that lives under the influence and/or
control of his fleshly nature. 1Cor. 3:3
c. Since the sin nature is located in the genetics of the flesh (Rom. 7:18), this
term is used to denote a believer that is under the domination of the old sin
nature. This is the believer who lives after the sinful trend of Adam.
5. Pneumatikos (πνευματικός) [pronounced nyoo-mat-EEK-oss] is an adjective that is
used 26 times; it refers to that which is spiritual. When used of believers, it refers to
one that is spiritual, one that is in fellowship, guided by the Holy Spirit, with the sin
nature isolated from one’s life (until we break fellowship with God and choose to sin).
Strong’s #4152. We enter into fellowship with God, a spiritual state of being, when
we name our sins to God (1John 1:9). The moment that we sin, we are out of
fellowship (which requires us to name our sin/sins again to God).
B. The acrostic GAP is an abbreviation for the grace apparatus for perception; it is used to
refer to the internal constitution of believers following salvation, as well as the entire system
for the perception and metabolization of Bible doctrine.
C. Grace is not only the title and policy of God’s plan, it is the basis for the perception of God’s
Word.
D. Grace is the method by which the believer receives God’s blessings. Man’s requirement
for apprehending God’s grace is positive volition expressed through the system of faith,
which is a non-meritorious system of thinking in which the merit lies in the object.
Furthermore, all men perceive things based upon faith; this is a system of perception
employed by believers and unbelievers alike.
E. Since God operates through a system of grace and faith in order to reveal Himself, human
systems of perception that rely on factors other than grace should be dismissed.
1. This specifically refers to human systems of learning that are based on human
intelligence alone.
2. If a high IQ was required in order to perceive and understand Bible doctrine, then
logically only those with a high IQ could learn the truth and make the maturity
adjustment.
3. Paul makes it quite clear that cosmic systems of wisdom were of no value when it
comes to perceiving and apprehending the truth of God. 1Cor. 2:1,8
a. 1Cor. 2:1 And I, when I came to you, brothers, did not come proclaiming to you
the testimony of God with lofty speech or wisdom.
b. 1Cor. 2:8 None of the rulers of this age understood this, for if they had, they
would not have crucified the Lord of glory. (ESV)
4. In fact, as we will document, the very nature of unbelievers makes it impossible for
them to perceive and believe the truth, apart from Divine provision and intervention.
5. All humans use 3 systems of perception:
a. Faith. Faith means you hear something and you believe it. What you hear may
be perfectly reasonable or completely crazy; but you choose, from your own
volition, to believe what you hear (why you choose to believe something can
depend upon many factors). About 70–95% of what we know in life is based
upon faith. This is every person’s primary way to perceive the world.
b. Empiricism. We see something and we believe that it is true. Bear in mind that
we see many things and draw incorrect conclusions about what we see, based
upon our understanding of life, which comes from what we have already
believed. An evolutionist can find bone fragments in the ground the come to
one set of conclusions regarding those bones; and a non-evolutionist can see
the same bones and form a different set of conclusions.
c. Logic or rationalism. We may begin with several assumptions and/or
observations, and them logically follow this to a conclusion. Thinking based
upon logic and reason is certainly the least used system of perception among
those in the human race.
d. Empiricism and rationalism always have some element of faith mixed in with
them; or faith is essential or a basis for what one believes.
e. Empiricism and rationalism both have some amount of merit attached to them.
We do not all see the same things; and even when we do, we do not always
interpret what we see in the same way.
F. The grace apparatus for perception consists of two elements, coupled with one mechanic
for gorwing spiritually.
1. Every believer has the indwelling of the Holy Spirit, which he (or she) received at the
point of salvation as part of the salvation package. 1Cor. 6:11, 19 12:13 2Cor. 5:5
2. The human spirit, which is regenerated at the point of salvation (Titus 3:5). The
function and interaction of the body, soul and spirit restores the trichotomous state
that Adam had prior to the fall. 1Thess. 5:23 speaks of our body, soul and spirit.
3. The rapid recovery system of rebound provides us with spiritual cleansing and
instantaneous forgiveness of sins (which sins we commit after salvation). We name
our sins to God and we are instantly forgiven and cleansed for forward movement in
the spiritual life. 1John 1:9
4. This mechanic is the means by which one regains fellowship with God, which puts the
Holy Spirit in the position of rulership, and isolates the sin nature (the sin nature
remains isolated until the point that we choose to sin again).
G. God provides the grace apparatus for perception so that each believer might learn those
things that are freely given by God, and come to a complete knowledge of the truth. 1Cor.
2:12 1Tim. 2:4
1. 1Cor. 2:12 Now we have received not the spirit of the world, but the Spirit Who is
from God, that we might understand the things freely given us by God.
2. 1Tim. 2:3–4 This is good, and it is pleasing in the sight of God our Savior, who
desires all people to be saved and to come to the knowledge of the truth. (ESV;
capitalized)
H. We also use the term/acrostic GAP to refer to the process of a believer in fellowship,
functioning under the grace apparatus for perception, and learning Bible doctrine,
I. The believer is able to GAP the truth, but the unbeliever can only NAP the truth, which
makes the true perception of God an impossibility.
III. The documentation for this theological position is found in the book of First Corinthians (1Cor.
2:9–16). Therefore, let us launch into an exegetical study of 1Cor. 2:9–16:
A. Introductory notes:
1. I have found that, when an extensive passage lays out the framework for a particular
doctrine, then the believer is more apt to believe the doctrine (as opposed to simply
seeing a set of points).
2. I have used Syndein’s notes here of R. B. Thieme, Jr. translation of this passage
(with considerable editing). We will view other translations as well.
B. V. 9: But, in contrast, as it stands written [with the result that it remains written
forever—perfect passive indicative of the verb] [quoting Isaiah 64:4]: Things which the eye
has not seen [see point 1 below] and the ear has not heard [see point 2 below] and which
have not entered the heart [or, right lobe] [a reference to rationalism] of man all that God
has prepared [see point 3 below] for those who love Him. [see point 4 below]
1. Seen is the aorist active indicative of eidô (εἴδω) [pronounced Ī-doh], which means,
to see, to perceive, to discern, to know. Strong’s #1492. This is a reference to
empiricism.
2. Heard is the aorist active indicative of akoúô (ἀκούω) [pronounced ah-KOO-oh],
which means to hear; to hear and pay attention to; to listen to; to hear and
understand. Strong’s #191. This is also a reference to empiricism.
3. Prepared is the aorist active indicative of hetoimazô (ἑτοιμάζω) [pronounced het-oy-MAHD-zoh], which means, to make ready, to prepare; to make the necessary
preparations, to get everything ready. Strong’s #2090. What God has prepared for
us is a part of the divine decrees made by God in eternity past; and we understand
these preparations as God’s plan for our life. The aorist tense means that this was
done one time in eternity past. God does not revise His plan as he goes along.
4. The present active participle of agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh],
which means to love, to esteem, to regard with strong affection; to love and serve with
fidelity; to regard with favor [goodwill, benevolence); to delight in. Strong’s #25. This
is a mental attitude love which we develop through positive volition and the learning
of Bible doctrine. There are many believers who reject the plan of God and they do
not move forward in God’s plan (but they do remain eternally saved). Agape is the
form of love based on who and what you are apart from any merit in the object of your
love. Many parents have points in their lives when they love some of their children,
but they may not like them very much.
C. V. 10a: Moreover God has revealed them [see point 1 below] [His Plans for those who love
Him] to us by means of His Spirit.
1. Revealed is the aorist active indicative of apokaluptô (ἀποκαλύπτω) [pronounced ap-ok-al-OOP-toe], which means, to uncover, lay open what has been veiled or covered
up; disclose, make bare; to make known, make manifest, disclose what before was
unknown. Strong’s #601. The aorist tense is the iterative aorist, where God’s plan
is made known to us at various points of time in our lives.
2. What is revealed to us are these things which the eye has not seen, the ear has not
heard; the things which have not entered into the thinking of man.
3. All that we know about the essence of God and the plan of God is revealed to us by
God. We do not go out and search for this knowledge, it is found within the covers
of Scripture. And, for those who want to know God’s Word, God will provide a way
for them to know it.
4. The Holy Spirit reveals these things to us. This is a part of the function of GAP. The
well-prepared pastor-teacher teaches Bible doctrine and the congregant hears this
information and the Holy Spirit makes it real to the hearer. When we hear accurate
Bible doctrine and believe it, we advance in the spiritual life (that is, we grow
spiritually).
5. Physically, when we consume a protein or nutrient rich food, that aids to our growth;
whereas drinking a soda provides us nothing but empty calories. Some pastors do
nothing but provide soda (empty doctrines) for their congregants. Or some pastors
provide milk, but never provide any meat. 1Cor. 3:2
D. V. 10b: For the Spirit investigates [see point 1 below] all things, and the deep things [see
point 2 below] of God.
1. Investigates is the present active indicative of ereunaô (ἐρευνάω) [pronounced er-yoo-NAH-oh], which means, to search (out), to inquire, to seek (out), to investigate,
to examine. Strong’s #2045. The Holy Spirit is always available to us to reveal divine
truth (but, only through God’s revealed Word).
2. The plural of the noun bathos (βάθος) [pronounced BATH-oss], which means, depth,
height; of “the deep” sea; metaphorically; deep, extreme, poverty; of the deep things
of God, profundity; mystery; the extent. Strong’s #899. The most profound
information of God’s plan is available to us.
3. After salvation, our success in God's plan means for us to apply our faith to
information provided for us in the Word of God (as taught by a well qualified pastor-teacher). The Bible is the Mind of Christ; and when we learn Bible doctrine, we are
learning His thinking. When we expose ourselves to accurate Bible teaching, then
God the Holy Spirit will make real to us the truth which is the basis of our spiritual
growth. The final step is to then apply doctrine in the soul to life. Then, since it is His
Thinking, Jesus lives through us!
E. 11a: For what man understands [with results that last forever; see point 1 below] the things
of man except [by] the spirit of man [this is a reference to the human soul] which is in him?
1. Understands is the perfect active indicative of eidô (εἴδω) [pronounced Ī-doh], which
means, to see, to perceive, to discern, to know. Strong’s #1492. The perfect tense
indicates something which occurs in the past with results that continue forever.
2. Strictly speaking, the soul is related to man’s immaterial being which relates to the
world and to other men; and the spirit is man’s immaterial being which relates to God.
However, on occasion, these terms may be interchangeable, which is made clear by
the context. The point being made here is, man understands other men by means
of the immaterial part of his being; similarly, he understands God by means of the
immaterial part of his being (v. 11b below).
3. This verse means all men are from the earth and understand the earthly things
through experience. But there is a failure of this rationalism to understand spiritual
information—they simply have no frame of reference.
F. 11b: Even so the things of God no one understands [perfect active indicative of eidô
(εἴδω)] except the spirit of God.
1. Only by means of God the Holy Spirit is man able to understand the things of God.
This is an invisible process.
2. Verse 10a says spiritual things are revealed through the instrumentality of the Spirit.
Without a human spirit, unbelievers find spiritual things to be foolishness—they just
do not understand.
G. 12a: Now we have not received [see point 1 below] the spirit of the world [see point 2
below].
1. Received is the aorist active indicative of lambánô (λαμβάνω) [pronounced lahm-BAHN-oh], which means to take, to receive, to have, to hold; to obtain; to get a hold
of. Strong’s #2983. We did not receive (in a point of time) the spirit of the world; but
we received the Holy Spirit from God. We received the spirit of the world in a point
of time (at birth); at which point, this spirit begins to function.
2. World is the masculine singular noun kósmos (κόσμος) [pronounced KOSS-moss],
which means world, world order, arrangement, order, organized world system. By far,
most of the uses of kósmos are to simply this world which we inhabit. This word is
also used with a negative connotation. Strong’s #2889. Kosmos refers to worldly
thinking. This goes further than simply being human viewpoint thinking; this
incorporates Satan’s evil thinking as well.
H. 12b: But, in contrast, the spirit which is out from the source of God, for the purpose that
we might know with the result that we know forever [the perfect active subjunctive of eidô
(εἴδω)] the things being freely given [see point 1 below] by grace (no strings attached) [see
point 2 below] to us under [the principle of grace from] God.
1. This appears as though we have the verb to give followed by some word for grace,
but that is not what we have here.
2. Grace given is the aorist passive participle of charizomai (χαρίζομαι) [pronounced
khar-ID-zohm-ahee], which means, to do something pleasant or agreeable (to one),
to do a favour to, gratify; to show one’s self gracious, kind, benevolent; to grant
forgiveness, to pardon; to give graciously, give freely, bestow; to forgive; graciously
to restore one to another; to preserve for one a person in peril; to show oneself
gracious by forgiving wrongdoing, forgive, pardon. The root is charis, which is grace
or kindness. Strong’s #5483. The grace aspect of this verb is found twice in the
translation above. What we are given from God in order to understand Him and His
plan is given to us graciously—meaning, we do not earn or deserve what God has
given us. What God has given to us is the mechanics of studying and learning Bible
doctrine
I. 13a: Which things [Divine viewpoint thinking/wisdom] also we speak [Paul refers here to
his teaching and to the teaching of the other Apostles], not in words taught by human
viewpoint thinking/wisdom. [see points 1, 2 & 3]
1. Taught is actually the masculine plural adjective didaktos (διδακτός) [pronounced
dihd-ak-TOSS], which means, that can be taught; taught, instructed by one, that
which is communicated; teachings, precepts. Strong’s #1318.
2. Human is the feminine singular noun anthrôpinos (ἀνθρώπινος) [pronounced anth-ROH-pee-noss], which means human, humankind, applied to things belonging to
men, the things of man, things common to mankind, after the manner of mankind.
Strong’s #442.
3. Wisdom is the feminine singular noun sophia (σοφία) [pronounced sohf-EE-ah], which
means, wisdom [spiritual, human, cosmic]. Strong’s #4678.
4. A good contemporary example of human viewpoint wisdom is the liberalism and
socialism which is being taught as truth in many American colleges.
J. 13b: But [in contrast] that [which is] taught by the Holy Spirit [see point 1 below]
explaining/interpreting/putting together/comparing [see point 2 below] spiritual doctrines"
[with] spiritual doctrines. [see point 3 below]
1. This is a similar set of words to those found with v. 13a, except that instead of human
wisdom we have the Holy Spirit. In v. 13a, we have taught by human viewpoint
wisdom; and in v. 13b we have, taught by a Spirit of Holiness.
2. Comparing is the present active participle of sugkrinô (συγκρίνω) [pronounced soong-KREE-no], which means, to joint together fitly, compound, combine; to interpret; to
compare. Thayer definition only. Strong’s #4793.
3. The dative neuter plural followed by the accusative neuter plural of pneumatikos
(πνευματικός) [pronounced nyoo-mat-EEK-oss], which means, as a plural, spiritual
things, spiritual matters. Strong’s #4152.
4. The Bible only has one method stated of how to study Itself. See Isaiah 28:10—line
upon line, precept upon precept, a little here and a little there—building and
comparing one doctrine with another.]
K. 14a: Howbeit the soul-ish man ["psuchikos man"] [see point 1] does not receive to
himself/accept [see point 2 below] the things of the Spirit of God.
1. Soulish is the masculine singular noun/adjective psuchikos (ψυχικός) [pronounced
psoo-khee-KOSS], which means, soulish; natural; unregenerate; of or belonging to
breath; having the nature and characteristics of the breath; the principal of animal life,
which men have in common with the brutes; governed by breath; the sensuous nature
with its subjection to appetite and passion. It is the breath, life, immaterial
substance of man. Strong’s #5591. Because unregenerate (unbelieving) man lacks
the human spirit; he only has a soul and body. This refers to the immaterial part of
man (that is, his soul).
2. The verb found here is the present middle indicative of dechomai (δέχομαι)
[pronounced DEKH-om-ahee], which means, to receive, to accept; to take.
Strong’s #1209.
3. The soulish man—the man lacking a human spirit—cannot receive [or take in] the
things of the Spirit of God.
L. 14b: For they are foolishness to him. The unbeliever is an unbeliever because he is
negative towards God. Therefore, the things of God appear to be foolish to him. It is not
often that you might present a passage to an unbeliever and for him to comment, that is
pretty amazing; tell me more!
M. 14c: And he is not able [see point 1 below] to obtain knowledge [see point 2 below] [of
spiritual matters—Divine Viewpoint-type wisdom] because they are
discerned/examined/judged [see point 3 below] from the source of the Spirit
1. The verb is the present middle/passive indicative of dunamai (δύναμαι) [pronounced
DOO-nam-ahee], which means, to be able, have power whether by virtue of one’s
own ability and resources, to be able to do something; to be capable, strong and
powerful. Strong’s #1410. With the negative, he lacks this ability.
2. To obtain knowledge is the aorist active infinitive of ginskô (vινώσκω) [pronounced
gih-NOH-skoh], which means to know, to learn to know, to come to know, to get a
knowledge of perceive, to feel; to become known; to understand, to perceive.
Strong’s #1097.
3. The final verb is the present passive infinitive of anakrínô (ἀνακρίνω) [pronounced
aw-nah-KREE-noh], which means to examine in order to pass a judicial sentence, to
examine accurately or carefully, to inquire, to ask questions. Strong’s #350.
4. V. 14c is all about the perceptive ability of the Spirit-filled person.
N. 15a: But he that is spiritual [pneumatikos] truly discerns the all things. [spiritual
matters—the things of God]
O. Divine Viewpoint thinking/wisdom: 15b: However, he himself is judged by/under no one.
1. This means that someone without Divine viewpoint thinking is not equipped to judge
someone who has Divine viewpoint thinking. This becomes important particularly
since apparently believers of the day were taking disputes to the courts and were
being judged potentially by unbelievers.
P. Conclusion: 16a: For, who has known [see point 1 below] the mind/thinking of the Lord...
1. The verb is the aorist active indicative of ginskô (vινώσκω) [pronounced gih-NOH-skoh], which means to know, to learn to know, to come to know, to get a knowledge
of perceive, to feel; to become known; to understand, to perceive. Strong’s #1097.
2. V. 16a asks the question, who knows divine viewpoint thinking? Who is able to
understand wisdom?
Q. 16b: ...that he can instruct Him?
1. The verb is the future active indicative of sumbibazô (συμβιβάζω) [pronounced soom-bihb-AHD-zoh], which means, to unite (in association or affection), (mentally) to infer,
to show, to teach, to instruct, to prove; to gather, to knit together. Strong’s #4822.
2. What man fully understands the thinking of God that he might instruct God?
R. 16c: Nevertheless, we have [see point 1 below] the thinking/mind of Christ.
1. The verb is the present active indicative of echô (ἔχω) [pronounced EHKH-oh], which
means to have [and/or] hold; to own, to posses, to adhere to, to cling to.
Strong’s #2192.
2. Paul is saying that he and the other Apostles keep on having and holding onto the
mind of Christ. Today, we have the mind of Christ; it is the Scriptures.
3. We do not have any other access to divine viewpoint thinking. We cannot go into a
monastery and starve ourselves and pray fervently and receive special knowledge of
God. All of that comes through the teaching of the Word of God.
IV. A theological study of 1Cor. 2:9–16, using the Analytic-Literal Translation:
A. 1Cor. 2:9 But just as it has been written, "What [things] an eye did not see and an ear did
not hear and did not enter into the heart of humanity, [fig., no person thought could
happen], which [things] God prepared for the ones loving Him." [Isaiah 64:4]
1. Paul loosely quotes Isaiah 64:4 to document his position that Divine wisdom, and the
perception of that wisdom, does not come from human sources.
2. Man does not know or fully appreciate, apart from divine revelation, what God has
prepared for those who love Him (and we love God by being in Christ).
B. 1Cor. 2:10 But God revealed [them] to us through His Spirit. For the Spirit searches all
[things], even the depths of God.
1. Paul logically moves on to say that God must choose to reveal what He thinks.
Mankind is unable to perceive God’s wisdom on his own.
2. Revelation from God is our only means of understanding God. God the Holy Spirit,
as a Member of the Godhead, is able to reveal divine truth to us, as He knows even
the depths of God.
3. The anthropopathism of searching is used to indicate the omniscience and veracity
of the Holy Spirit, Who faithfully and accurately communicates the thinking of God to
the human race. John 16:13–15
C. 1Cor. 2:11a For who among people knows the [things] of the person, except the spirit of
the person, the [one] in him?
1. Paul points out the fact that only the real you knows at any given time what you are
thinking.
2. This gnomic expression (short sayings that express basic truths) is one with which a
thinking person would not argue.
3. While a man knows what he thinks, no one knows what another person is thinking,
unless that person chooses to reveal his thoughts.
4. Anyone can cover his true thoughts with an overt façade, which may simply be
designed to disguise his thinking and motives. Prov. 26:24–26
D. 1Cor. 2:11b In the same way also no one knows the [things] of God, except the Spirit of
God.
1. If Charley Brown is the only person who really knows what Charley Brown is thinking,
then the logical conclusion is that the only one that can truly know what God thinks
would have to be God Himself.
2. Going back to v. 10, the Holy Spirit is not only privy to what God thinks, He is the One
whom God has appointed to reveal that information to mankind.
E. 1Cor. 2:12–13 But we did not receive the spirit of the world, but the Spirit, the [One] from
God, so that we should know the [things] having been graciously given to us by God; which
[things] also we speak, not in words taught by human wisdom, but in [words] taught by the
Holy Spirit, interpreting spiritual [things] by spiritual [words] [or, combining spiritual [ideas]
with spiritual [words]].
1. The spirit of the world refers to the thinking that dominates the fallen world—the world
manipulated and deceived by Satan.
2. The cosmic/human systems of education, wisdom, and philosophy, which are based
on human systems of intelligence, are not sufficient to provide mankind an accurate
understanding of God and His plan.
3. The natural apparatus for perception is the only means of perception that
unregenerate humanity has available.
4. However, the NAP system is contaminated with the genetic sinful trend of Adam,
which can only distort the truth, and tends to reject the things of God.
5. Therefore, those dominated by the spirit of the world and the natural apparatus for
perception cannot accurately perceive or understand the things of God.
6. While the principle of human intelligence is not bad in itself, those that have only
cosmic wisdom tend to be arrogant and reject spiritual realities. v. 14
7. Percentage wise, not many of those with great human intelligence possess positive
volition. 1Cor. 1:26
8. One of the primary reasons each believer received the indwelling ministry of God the
Holy Spirit at the point of salvation was so that he could learn the thoughts of God.
1Cor. 2:12 (Now we have received not the spirit of the world, but the Spirit who is from
God, that we might understand the things freely given us by God.—ESV)
a. The fact that we have received the Spirit who is from God is documentation for
the indwelling ministry of the Holy Spirit.
b. This Spirit from God is distinct from and antagonistic to the spirit of the cosmos,
governed strictly by human systems of thinking, who see Divine viewpoint as
foolishness. 1Cor. 2:14
c. The purpose clause is introduced by hina (ἵνα), which is followed by the
subjunctive mood of the verb know; this is designed to convey the fact that the
indwelling of the Holy Spirit is not the only issue in learning God’s truths. v. 12
d. Other factors that must be considered are the volition of the student, his
willingness to orient to God’s system, humility, consistency, having a qualified
teacher, and whether or not he understands and uses the mechanic to isolate
the sin nature.
e. The doctrines that comprise the faith are freely given to us by God through the
teaching ministry of God the Holy Spirit, which indicates that grace is still a most
important aspect of learning the thoughts of God.
9. Although God the Holy Spirit is the ultimate teacher of doctrine, He has chosen to
communicate to Church Age believers through human communicators. 1Cor. 2:13
10. Those that reject the authority of the pastor-teacher, who was established in his
canon by the Holy Spirit, manifest a rejection of the very system that the Holy Spirit
has established. Acts 20:28 1Peter 5:2
11. Verse 13 also documents the fact that God has chosen to communicate His plan
using a particular vocabulary, which is designed to communicate spiritual doctrines
by means of technical spiritual language. Paul’s teachings are filled with technical
vocabulary.
F. 1Cor. 2:14 But a natural [or, unspiritual] person does not receive the [things] of the Spirit
of God, for they are foolishness to him, and he is not able to know [them], because they are
spiritually examined.
1. The natural man (the soulish man, the dichotomus man) is unable to understand the
things of God. In fact, accurate theology seems foolish to him.
2. He has no Holy Spirit to teach his human spirit because he has no human spirit.
Therefore, the soulish man is unable to learn and take in Bible doctrine.
G. 1Cor. 2:15 But the spiritual [one] indeed examines all [things], but he himself is examined
by no one.
1. The spiritual man (the trichotomous man, the believer) is able to evaluate both
spiritual and human matters, because he has a soul and spirit. He is able to
understand the things of man by means of his soul; and the things of God by means
of his spirit.
2. No soulish man is able to evaluate and understand the believer.
H. 1Cor. 2:16 "For who knew [the] mind of [the] LORD? Who will instruct Him?" But we have
the mind of Christ. [Isaiah 40:13]
1. What man is there—what dichotomus, unbelieving man exists—who knows the mind
of God? What soulish man thinks he has anything to tell God?
2. Paul, and those who traveled with him, and the other Apostles, all have the mind of
Christ. They understood Who Jesus is; what He did for mankind; and how all of this
is well-integrated with the Old Testament (hence Paul quoting from the OT).
V. The natural man. 1Cor. 2:14 Now the natural person [Note: Since this person is contrasted with
the spiritual person of verse 15, it is taken here to mean the person without the Holy Spirit] does
not receive the things [i.e., truths] revealed by the Holy Spirit of God, because they are
[considered] foolishness to him. And he cannot understand them because they must be
discerned by using spiritual judgment [i.e., judgment aided by the Holy Spirit]. (An
Understandable Version, which includes the bracketed comments)
A. The natural man is a term that is used by Paul to refer to the unbeliever who resides in the
realm of spiritual death, ruled by the genetic sin nature. Rom. 5:12, 21
B. Since he lacks the grace apparatus for perception (he has no human spirit and is not in
dwelled by the Holy Spirit), he is incapable of discerning or assimilating spiritual
information.
C. Paul makes it clear that the natural man cannot understand spiritual things. Therefore, he
cannot come to the knowledge of the truth since he is incapable of receiving, learning, or
grasping the significance of spiritual information.
D. The only exception to this reality occurs at the point of gospel hearing, when the Holy Spirit
acts to present the issues related to salvation. John 16:7–9
E. Therefore, it is not productive to attempt to discuss any area of Divine viewpoint with an
unbeliever; the gospel is the only doctrine that he can grasp. Everything else would be, at
best, a matter of debate for him.
F. While an unbeliever may have a predilection for religion, philosophy, science, psychology,
or any other discipline, he ultimately views Divine viewpoint as foolishness.
G. He may cover his thoughts with polite and measured responses; nevertheless, he finds the
information to be lacking in truth or credibility, since he does not possess the ability to
evaluate spiritual matters.
H. The wisdom of the natural man is linked to natural life on earth, dependent upon human
abilities and IQ, and tied to the fallacious thinking of demons. James 3:15 (This is not the
wisdom that comes down from above, but is earthly, unspiritual, demonic.)
1. The “wisdom” that permeates the cosmos is called earthly, indicating that the
organized systems of human wisdom are tied to the earthly scheme of things; it is
contrasted with the wisdom that comes from Heaven.
2. The fact that it is natural demonstrates that it comes from the realm of unbelievers,
unregenerate men that are dominated by their sin natures.
3. The final adjective, demonic, documents that the earthly systems of wisdom and
philosophy are consistent with the thinking of fallen angels (also known as the
doctrine of demons). 1Tim. 4:1–3
I. He is finally contrasted with the spiritual man, the regenerate man, the believer possessing
the grace apparatus for perception and who metabolizes doctrine.
J. The natural man cannot effectively question/evaluate/judge the spiritual man, since he
lacks the frame of reference or the internal apparatus to do so.
K. Further, neither the natural man, nor the carnal believer, can effectively judge the positive,
advancing believer, since the sinful trend of Adam always prejudices the evaluation.
VI. The grace provision for learning the plan of God in the Church Age.
A. In order to communicate His thoughts to the human race, God has chosen to record His
revelation in the objective words of the Scripture. There is no learning about God or God’s
plan apart from the Bible. For most people, this then requires a well-qualified teacher of
Bible doctrine.
B. Therefore, the first aspect of God’s grace provision for learning His plan is the formation
and preservation of the completed canon of Scripture.
1. The thoughts of God were communicated, through the principle of revelation, to
positive men that were enabled to record the Divine revelation without any error or
imperfection. Exodus 17:14 Jer. 30:2 Rev. 1:11
2. This mysterious process was not as simple as mere dictation; it did not override the
volition, personality, history, or any other aspect of the human author. The human
author’s vocabulary, background, and personality are found throughout the Scriptures.
3. This process resulted in an inspired text that was free from human error (doctrine of
inerrancy), and whose inspiration extended to the very words of Scripture. 2Tim. 3:16
4. Throughout the course of human history, other positive believers gathered the
inspired material, and rejected that which was spurious. For the New Testament, this
process took about 300 years, but there came to be universal acceptance of the New
Testament canon.
5. The final result was the completed canon of Scripture, which has been preserved in
the sixty-six books of the Old and New Testaments in accordance with the promise
of Jesus Christ. Matt. 5:18 24:35
C. God has provided the only authorized environment for the dissemination and teaching of
His Word in this dispensation.
1. The local church, not any other organization, is the medium, which God Himself has
chosen and established to advance His plan. 1Cor. 4:17 1Tim. 3:15
2. Face-to-face teaching is the format that God has ordained, and is superior to all other
forms of communication. 2John 12
a. The apostles recognized that their own epistles to local churches were not the
ideal; they simply served to encourage believers in the interim until the apostle
could be personally present. 1Thess. 2:17–18 3:2,10
b. If the written correspondence from the highest ranking authority in the Church
Age was an inferior form of communication, where does that leave other forms
of communication like books, television, radio, etc.?
c. Beyond that, apart from active personal participation in a local church, one
cannot effectively fulfill many of the Royal imperatives. Heb. 10:25 (...not
neglecting to meet together, as is the habit of some, but encouraging one
another, and all the more as you see the Day drawing near.—ESV)
d. This does not mean that alternate forms of taking in doctrine are forbidden. It
simply means that they are not ideal. I have personally observed people who
have listened to doctrine apart from the assembly with others, and the negative
results are often obvious.
e. This is not to mean that electronic methods are to be rejected or that reading
and studying are out of bounds; it just means that those methods are not ideal.
Most recently, our church, due to the Corona virus, has gone online and the
pastor (R. B. Thieme, III) has been teaching online to an empty auditorium.
There is a time and place for technology; and this was the proper approach.
However, there will come a time in the near future where we will gather as a
local church once again to hear his teaching face to face.
3. The independent, autonomous local church, with a pastoral form of government is the
norm that is promoted by the New Testament; denominations are not.
a. Denominations (as well as other aberrations) undermine the principle of
authority, and the Royal Chain of Command.
b. Denominations often pressure the pastor-teacher to parrot the doctrines of that
denomination, rather than teach all the doctrines contained in the Word of God.
c. The fear of excommunication from the denomination has led most to avoid the
truth of certain matters, and teach only the doctrines that are accepted or
approved by the denomination. A pastor fears this because being removed from
the denomination would remove its branding; and this would reduce his
congregation size.
d. Sound ministries have left the denominational camp; they are willing to bear the
reproach of teaching the whole purpose of God. Heb. 13:13: Acts 20:27
4. Those that reject the principle or function of the local church are obviously out of
touch with the very dispensation in which they live (the Church Age), and cannot
ultimately be successful spiritually.
a. Spiritual mavericks, loners, or renegades, who become a law to themselves,
reject authority, and reject God’s system, often continue to manifest the delusion
that they are pleasing to God. 2Tim. 3:8–9,13
b. Such people often hold to a small set of verses (perhaps 10, perhaps 50,
perhaps 100) which they consider to be the entire spiritual life. Everything else
is interpreted in terms of those verses. This is how some cults manage to
separate individuals from their family and friends. Cults cannot afford to have
their teachings questioned by neutral outside parties.
c. Further, false teachers will find out at the Bema seat of Christ what the
positive, adjusted believer has learned and embraced in time.
d. One must compete according to the established rules of his dispensation. 2Tim.
2:5 (An athlete is not crowned unless he competes according to the rules.)
D. For the vast majority of the Church Age, God has provided each local church with precisely
one spiritual leader as part of grace. Eph. 4:7,11 Rev. 2,3
1. As is consistent with the pastoral analogies in the New Testament, each flock
(congregation) can only have and respond to one shepherd. John 10:4–5 1Tim. 3:1
2. Although no size is ever specified for a local church, I would think that more than 3
would make the most sense. A pastor who teaches a small congregation (of say,
5–15) has to be particularly faithful to his calling. The size of one’s church, whether
it is fewer than 10 or more than 3000, is irrelevant. Each pastor has his own set of
challenges and difficulties.
3. The pastor-teacher is selected by God the Holy Spirit, established in the appropriate
canon, and supported throughout his ministry. Acts 20:28
a. This principle demands that any man that is prepared for the ministry not resort
to inappropriate tactics in order to obtain a congregation. He must be humbly
willing to wait until such time as the Holy Spirit brings him together with his right
congregation.
b. This also indicates that the pastor-teacher is not simply an employee that may
be hired and fired like other employees; believers need to understand the
principle that lifting a hand against God’s appointed leader is not only wrong, it
can be dangerous. 1Sam. 24:6 2Cor. 10:7–11 12:21–13:2
c. Although the pastor-teacher is the ranking authority in the local church, God has
provided deacons to support him in the administration of the local church. Every
pastor-teacher requires support. Acts 6:1ff
d. While the pastor-teacher may rely on the insight of other positive believers
(deacons and those in the congregation at large), he alone is responsible for
shepherding and teaching the congregation. 1Pet. 5:1–4
e. Not every congregation is able to sustain all of the financial needs of its pastor-teacher. Even Paul constructed tents as a side business in order to make ends
meet (when that was necessary—Acts 18:3). Just because a congregation is
small and cannot support their pastor, this is not a reason to disband that local
church.
f. The response of people will vary with the times. There was a time in Berachah
Church where one could not find a seat. However, guaranteed that, if R. B.
Thieme, Jr. were still alive, that would not be the case today.
g. Therefore, a pastor must concern himself only with the teaching of the Word of
God. He congregation may be large or small; he may lose members, he may
gain members. He must focus on his responsibility, and let the chips falls where
they may.
4. God supernaturally supports, sustains, and guides the positive pastor-teacher; the
pastor teacher that diligently seeks to fulfill his ministry before the Lord will be blessed
with insight, understanding, the knowledge of where to teach, what to teach, and how
to teach (Matt. 7:7–11). In a few individual cases, a pastor-teacher will be required
to work another job in order to make ends meet. Such a pastor needs to thank God
for his small congregation and for his supplementary income.
5. It is my opinion that the needs of the pastor-teacher should be foremost in the minds
of his congregation. This is far more important than the purchase of land and a
building. There is no shame for a small doctrinal church to meet in a public building,
in the pastor’s home, in the home of a parishioner, in a rented building, etc. I have
known doctrinal churches which have rented out space in other churches in order to
meet.
6. God has always used human communicators in every dispensation, each of whom
was different in personality, style, experience, etc.; however, each of them possessed
an active sin nature. James 5:17
a. The great illustration of this is Moses. God spoke the Ten Commandments
directly to the people of Israel, and they totally freaked out. They asked Moses
to stand between them and God; to hear what God said and to teach it to them
(instead of hearing God’s voice). However, Moses did far more than simply
repeat verbatim the words which God spoke to him (although he did repeat
word-for-word what God said to him). Moses was also able to organize and
develop spiritual information and teach it directly, which is the book of
Deuteronomy. It is his set of sermons from this book which informed the
generation of promise before they entered into Canaan to take it.
b. One man is not only responsible to feed the flock and look after their spiritual
well being; he is fully capable of providing sufficient doctrine to get his sheep to
maturity. 1Tim. 4:16
c. Those that reject the principle of one, spiritually appointed pastor-teacher often
do so with the arrogant suggestion that one man cannot teach them the truth
and take them to maturity.
d. This type of believer often manifests his spiritual instability and inconsistency
with the assertion that only he can really determine what the truth is; therefore,
he becomes his own teacher!
e. How can any believer know that he can trust one man with his spiritual well-being? Ask Noah, Moses, Elijah, or Paul.
f. All communicators must be evaluated on the content of the teaching; other
factors such as personality, likes, dislikes, hobbies, etc. are not part of that
criterion.
E. As stated previously, there is one mechanic provided in the GAP process; God has
provided the rapid recovery system of rebound. 1John 1:9
F. This is the only method by which a believer with a functional and active sin nature can
regain fellowship with God, learn His plan, and be prepared to execute within that plan.
VII. The stages of GAP.
A. The first stage of GAP begins with the pastor-teacher and the study-teach routine; this is
comprised of private study and public proclamation. 2Tim. 2:15
1. The pastor-teacher must himself be a positive believer, who desires to know the truth,
and seeks the necessary wisdom. James 1:5
2. He must be prepared spiritually, intellectually, and academically to interpret the word
of God; this involves knowledge of the languages of Scripture, biblical history, sound
hermeneutics, and a good doctrinal foundation.
3. The acrostic ICE (isagogics, categories, exegesis) has been commonly used to refer
to the proper approach; however, in terms of actual order EIC is more accurate.
a. The first step in this process is the study of the Scripture from the original
languages in which they were written.
b. This allows the pastor-teacher to ascertain the correct translation he must
determine the meaning of every word, phrase, sentence, paragraph and book
in the context in which they were written.
c. The second step, isagogics, refers to the fact that one must understand the
historical context in which a particular passage was written. How did the people
of that era understand what was being taught to them; how did their experiences
and culture inform them when reading/hearing the words of Moses, Isaiah or
Paul?
d. The final step is the categorization of the individual doctrines that are taught
throughout the Bible; all doctrines must be harmonized, since Scripture does not
contradict Scripture.
4. The pastor-teacher must be intellectually honest with respect to his doctrinal grid; he
should not be inordinately bound to his own thinking, but must be willing to let the text
speak for itself.
5. It would be difficult for a pastor-teacher to teach much false doctrine if they teach
verse-by-verse, book-by-book in the Bible. He would find himself over-and-over
saying, “Now, this does not say what it appears to say.” Congregants are allowed to
consider the words of Scripture and compare them to what their pastor is teaching
them.
6. Following his prayer for wisdom and preparation in the study, the next step in this
process involves teaching the Divine viewpoint to his congregation.
a. This is to be done in the authorized environment of the local church.
b. A careful study of the New Testament demonstrates that teaching was done via
monologue, which is still the finest way to communicate information to a
receptive audience.
(1) Jesus largely executed His teaching via monologue, and did not respond
kindly to interruptions. Matt. 5:1–7:27 Luke 11:28
(2) Paul executed his teaching ministry via monologue. Acts 20:7–11
(3) The very Greek term kêrux (κήρυξ) [pronounced KAY-roox] is most often
translated preacher, and denoted an official that was charged with
delivering public monologues or proclamations for kings, magistrates, or
military commanders. Strong’s #2783.
(4) Each pastor in Revelation 2 and 3 was evidently to read the message from
the Lord, and deliver it to his congregation.
c. While the physical location of the assembly is not the critical issue, the pastor-teacher should seek to establish and maintain an environment that is as
conducive to learning as it can be.
(1) The environment should be as free from external distractions as possible.
(2) The pastor-teacher is not to tolerate distractions from those that are
assembled; he is to enforce good manners, poise, and overt humility.
B. The second step in this process is for believers to take in the Word of God in the authorized
environment.
1. This begins with believers assembling together. Heb. 10:25
2. Each believer is responsible to comply with the overt decorum necessary for
conducting Bible classes. Every believer is to supply his own true humility. James
1:19–21
3. Each believer is responsible to judge himself rightly, ensuring that he is in fellowship
with the sin nature isolated. James 1:21 1John 1:9
4. The objective at this stage is to get the information into the analysis center of the soul,
so one can accurately evaluate the information apart from sinful trend of Adam. This
is why rebound is necessary, in order to avoid the discoloration or contamination of
the sin nature.
5. Each believer should be positive, assembled, humble, in fellowship, concentrating on
the information, and seeking to comprehend it.
6. Each believer must then consider the information and documentation, reflect on it,
and determine if it is sound.
a. A believer should not reject information simply because it is new, or because he
has not heard it previously.
b. Believers should not reject information based on the absurd notion that another
pastor- teacher has not taught it.
c. Each believer must be very careful not to reject information that goes against
him personally; each believer has his own sinful trend of Adam problems, and
the pastor-teacher is to reprove, rebuke, and exhort from time to time.
d. The goal is to simply evaluate the information in an intellectually honest fashion,
see if the documentation is sufficient, and if it harmonizes with other truth.
e. If the pastor says something which you question, then set it aside for the
moment. Over time, his point may sink in; he may teach it in the future with
more of an explanation, or you may develop the necessary understanding of
other doctrines in order to understand and believe what the pastor has taught.
f. Sometimes the pastor will teach something that you do not understand.
Similarly, set that doctrine aside for future examination.
C. The third stage of this process is applying faith to the doctrine taught.
1. The first thing each believer must do is listen to the entire teaching with an open mind
before attempting to evaluate it or pass judgment on it. Prov. 18:13
2. Positive volition places its faith in the truth that is taught; negative volition rejects the
truth and may seek to rationalize rejection of the doctrine.
3. As a believer applies faith toward the truth, he reprograms the brain computer with the
Divine viewpoint of life. Prov. 3:3, 7:3 Rom. 12:2
4. The believer uses this information to form a new frame of reference (Eph. 4:23), a
new conscience that is programmed with God’s norms and standards (1Tim. 1:5,19),
and the new man grows. 2Cor. 4:16
5. The ability to understand doctrinal concepts grows in proportion to one’s frame of
reference and level of spiritual advance.
6. R. B. Thieme, Jr. summarized stages 1–3 with the designation Operation Z.
D. The fourth stage in this process is the application of the doctrine learned.
1. All doctrine that the believer learns will be tested. 1Peter 1:6–7
2. Failure to apply the doctrine learned not only results in sin (James 4:17), but will
hamper spiritual progress toward the maturity adjustment. Heb. 5:12–14
3. Application of the doctrine one has learned is called justification by works (James.
2:14– 26); however, it must be recognized that this does not refer to Phase 1
justification, which involves the imputation of God’s righteousness apart from works.
Rom. 3:24,28
4. It should be evident that each of the previous three stages is necessary for one to
produce Divine good and accrue the attendant supergrace 3 (abbreviated SG3). In
that regard, eternal rewards are contingent upon the doctrine one learns in Bible
class.
E. The fifth stage of GAP is the maturity adjustment. Mark 4:28
1. It is important to recognize that spiritual maturity is a goal, but it is not the end for the
positive believer.
2. The final objective for the mature believer is to complete his course by running his
race to the end of his Phase 2. 2Tim. 4:7
3. Maturity is a state of spiritual growth that is attained over time as a result of faithfully
hearing and applying the Word of God. Eph. 4:13 James 1:25
4. The goal of all adjusted communicators is to present mature believers before the Lord
at the Bema Seat. Eph. 4:12–15 Col. 1:28
VIII. Various forms of negative volition are capable of undermining the entire GAP process.
A. Since the process for each believer begins with the proper instruction, any believer that
places his faith in an unbelieving pastor-teacher will suffer loss. Matt. 24:45
B. Those that fall prey to unscrupulous teachers that have gone negative, such as Hymenaeus
and Alexander, will not ultimately grow to maturity. 1Tim. 1:19–20
C. The believer that refuses to assemble manifests that he is unwilling to hear the truth. I
have known believers who had the opportunity to gather with a group of doctrinal believers
and they chose not to. This did not bode well for their spiritual lives. Heb. 10:25
D. The believer who assembles but fails to isolate the sin nature by means of rebound will
distort the truth of doctrine along the lines of his sinful trends, and will not grow spiritually.
James 1:21
E. The arrogant believer makes himself an enemy of God. This is manifested by an
unwillingness to receive the Word being implanted with humility. James. 1:21 4:6
F. The believer who assembles but does not apply faith toward the truth manifests a refusal
to believe. which will hinder or destroy spiritual growth. Matt. 21:32 Jude 1:5
G. The believer that assembles and believes the doctrine, yet does not follow through and
apply the doctrine, comes under temporal and operational death. James 2:17–20
H. Negative volition at any point in the GAP process effectively destroys the process of
spiritual growth, which may result in the appropriate form of Divine judgment. 1Cor.
11:31–32 2Thess. 2:12
|
