Commentary on 1 Corinthians
Lecture 3. Wisdom of the saints
2:13 Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. [n. 109]
2:14 But the sensual man perceives 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. [n. 110]
2:15 But the spiritual man judges all things: and he himself is judged of no man. [n. 116]
2:16 For who has known the mind of the Lord, that he may instruct him? But we have the mind of Christ. [n. 119]
108. Above, the Apostle had said, we speak wisdom among the perfect (1 Cor 2:6). Therefore, after indicating that it is a mark of this wisdom not to be known by worldly men, but to be known by the saints, he now discloses the way in which the saints speak this wisdom among the perfect.
First, he states his proposition;
second, he gives the reason, at but the sensual man.
109. As to the first he shows that the things revealed are now manifest, saying: I have said that we have received the Spirit of God, that we may know the things given us by God; which things, namely, revealed by the Spirit, we speak, for they were to them for a purpose. Hence it says in Acts: they were all filled with the Holy Spirit and began to speak (Acts 2:4).
Second, he touches on the method they employed, and excludes an unsuitable method, saying: not in the learned words of human wisdom, i.e., we do not try to prove our doctrine with words drawn from human wisdom, for we depend neither on elegance of speech nor subtlety of reasoning: the people of profound speech you shall not see (Isa 33:19). But he indicates the suitable method, when he says, but in the doctrine of the Spirit, i.e., accordingly as the Holy Spirit teaches us inwardly and enlightens the hearts of our hearers to understand: when he shall come, the Spirit of truth, he will teach you all truth (John 16:13).
Third, he describes the hearers, saying, comparing spiritual things with spiritual. As if to say: it is a proper arrangement for us to deliver spiritual teachings to spiritual men to whom they are suited: commend the same to faithful men, who shall be fit to teach others also (2 Tim 2:2). Here he calls the same men spiritual, whom above he called perfect, because men are made perfect in virtue by the Holy Spirit: all their virtue by the spirit of his mouth (Ps 32:6).
110. Then when he says, but the sensual man, he assigns the reason for the above: first, he shows why spiritual things must not be entrusted to sensual men; second, why they should be entrusted to spiritual men, at but the spiritual man. As to the first he does two things. First, he gives the reason; second, he explains it, at for it is foolishness to him.
111. The reasoning is this: no one should be taught what he cannot grasp. But sensual men cannot grasp spiritual things. Therefore, they should not be taught to them. This, therefore, lies behind his statement that the sensual man perceives not these things that are of the Spirit of God. Therefore, there is good reason why they cannot be entrusted to him.
112. Here should be noted the sort of man called sensual. Recall, therefore, that the soul is the body’s substantial form. Hence, those soul powers which are associated with bodily organs, namely, the sense-powers, are proper to the soul. Consequently, those men are called sensual who follow the lead of such powers, among which are the powers of perception and appetition. Hence, men are called sensual in two ways: first, on the basis of the perceptive power, where a man is called sensual in perception, because he judges about God in terms of bodily images or the letter of the law or philosophical reasons, all of which are interpreted in accordance with the sense-powers.
Second, on the basis of the appetitive power, which is attracted only to things that appeal to the sense appetite. In this case a man is called sensual in his manner of life, because he follows the dissolute wantonness of his soul, which his ruling spirit does not confine within the bounds of the natural order. Hence it is said: it is these that set up divisions, worldly people, devoid of the Spirit (Jude 1:19).
113. Second, we should note why such men cannot perceive these things that are of the Spirit of God, whether they are sensual in perception or in their manner of life. For the things about which the Holy Spirit enlightens the mind transcend sense and human reason, as Sirach attests: matters too great for human understanding have been shown you (Sir 3:23). Consequently, they cannot be grasped by a person who relies solely on sense perception. Again, the Holy Spirit inflames the affections to love spiritual goods and despise sensible goods. Hence, a person whose manner of life is sensual cannot grasp spiritual goods of this sort, because the Philosopher says in Ethics IV that as a person is, so his end appears to him: a fool takes no pleasure in understanding, but only in expressing his opinion (Prov 18:2); do not speak in the hearing of a fool, for he will despise the wisdom of your words (Sir 23:9).
114. Then when he says, for it is foolishness, he supports what he had said with a sign: for when a person rejects wise statements as foolish, it is a sign that he does not understand them. Consequently, since the sensual man regards things of the Spirit of God as foolish, it is obvious that he does not understand them. This is what he says, namely, for it is foolishness to him, i.e., to the sensual man, for he judges things inspired by the Holy Spirit to be foolish: even when the fool walks on the road, he lacks sense, and he esteems everyone a fool (Eccl 10:3).
Now although wise men regard as foolish certain things that appear wise to a fool, because the former are sound in judgment, the sensual man’s estimation that things according to the Spirit are foolish does not proceed from sound judgment but from a lack of understanding, because a man given to sense cannot understand things that transcend sense, and a man attracted by carnal things does not realize that there are other goods besides those which please the senses.
That is why he continues: and he cannot understand: they have neither knowledge nor understanding, they walk about in darkness (Ps 82:5).
115. But why he cannot understand is shown when he says, because it is spiritually examined, i.e., spiritual things are examined in a spiritual way. For the lower can never examine and judge things that pertain to the higher, just as the sense cannot examine things that are strictly intellectual. Similarly, neither the senses nor human reason can judge things of the Spirit of God. The consequence is that things of this sort are examined by the Holy Spirit alone: the words of the Lord are examined by fire (Ps 18:30), i.e., proved by the Holy Spirit.
Therefore, because the sensual man lacks the Holy Spirit, he cannot examine spiritual things and, consequently, cannot understand them.
116. Then when he says, but the spiritual man, he gives the reason why spiritual things are imparted to spiritual men.
First, he gives the reason;
second, he clarifies it, at for who has known.
117. The reason given is this: spiritual things should be entrusted to one who can discern: the ear discerns with words (Job 12:11); but the spiritual man is such. Therefore, spiritual things should be entrusted to him. And this is what he says: but the spiritual man judges all things: and he himself is judged of no man.
Here it should be noted what sort of man is called spiritual. Recall, therefore, that we usually call incorporeal substances, spirits. Consequently, because there is a definite part of the soul not associated with any bodily organ, namely, the intellectual part, which includes both intellect and will, that part of the soul is called the man’s spirit. Now in this part of the soul the Spirit of God enlightens the intellect and enkindles the affections and will.
Hence, man is called spiritual in two ways: first, on the part of the intellect enlightened by the Spirit of God. In this way man is called spiritual, because, being subjected to the Spirit of God, he knows spiritual things with the greatest certitude and fidelity. Second, on the part of the will enkindled by the Spirit of God. As it says in the Gloss, in this way a life is called spiritual because, having the Spirit of God as its guide, it rules the soul, i.e., the sensual powers: you who are spiritual should restore him in a spirit of gentleness (Gal 6:1).
118. Second, we should note why a spiritual man judges all things and is himself not judged by any man.
The explanation is this: in all matters a person who is sound has a sound judgment regarding individual cases; whereas a person who is unsound in any way fails in his judgements. Thus, a person who is awake makes the sound judgment that he is awake and that someone else is sleeping, but one who is sleeping has no sound judgment about himself or a person who is awake. Hence things are not as they appear to be to a person asleep, but as they appear to be to a person awake. The same holds for a healthy man’s judgment of savors and that of a sick man; or a strong man’s judgment of the weight of an object and that of a weak man’s, and for a virtuous man’s judgment of morals and that of a vicious man. Hence the Philosopher says in the Ethics V that the virtuous man is the rule and standard of all human acts, because in all human affairs particular acts are such as a virtuous man judges them to be. It is in this vein that the Apostle says here that the spiritual man judges all things, namely, because a man with an intellect enlightened by the Holy Spirit and set in good order by him has a sound judgment about the particulars which pertain to salvation.
But a person who is not spiritual has his intellect darkened and his will disarranged, as far as spiritual goods are concerned. Consequently, the spiritual man cannot be judged by a man who is not spiritual any more than a man who is awake by one who is asleep.
Therefore, as to the first group it is said that the just shall judge all nations (Wis 3:8), and below the Apostle, speaking about the second group says: but to me it is a very small thing to be judged by you or by man’s day (1 Cor 4:3).
119. Then when he says, for who has known, he supports the reason he gave:
first, he adduces an authority;
second, he applies it to his proposition, at but we have the mind.
120. Here it should be noted that if a person is to judge another, two things are required: first, that the judge know the things which pertain to the one being judged, because it says in Ethics I: each one judges well the things he knows and of such things he is the best judge. From this it follows that no one can judge the mind, i.e., the wisdom of God which judges all things; hence he says, for who has known the mind of the Lord. As if to say: no one, because God’s wisdom transcends all human ability: who has searched out the wisdom of God that goes before all things? (Sir 1:3); who has learned your counsel, unless you have given wisdom? (Wis 9:17).
Second, it is necessary that the one judging be superior to the one being judged. Hence the lord has judgment over a slave, and the teacher over a student. From this it is clear that no one can judge the mind of God; hence he continues, that he may instruct him? As if to say: no one. For God’s knowledge is not obtained from just anyone, but he is the source of all knowledge: how you have counseled him who has no wisdom (Job 26:3).
It seems that these words of the Apostle were taken from Isaiah: who has helped the Spirit of the Lord? Or who has been his counselor (Isa 40:13) and taught him? With whom has he consulted and who has instructed him?
121. Then he applies this to his proposition, saying, but we, i.e., spiritual men, have the mind of Christ, i.e., receive within ourselves the wisdom of Christ to enable us to judge: he created in them the science of the spirit: he filled their heart with wisdom (Sir 17:6); he opened their understanding, that they might understand the Scriptures (Luke 24:25). Consequently, because the mind of Christ cannot be judged, it is fitting that the spiritual man, who has the mind of Christ, be judged of no man.