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 1 Cor 2:1-7

1When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in much fear and trembling; 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 that your faith might not rest in the wisdom of men but in the power of God. 6 Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. 7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification.

73. – After indicating the suitable way to present Christian doctrine, the Apostle now shows that he observed it. In regard to this he does three things: first, he shows that he did not make use of worldly greatness with them; secondly, he shows in which cases he employs spiritual excellence (v. 6); thirdly, he indicate the reason (v. 7). As to the first he does three things: first, he states that he did not manifest the loftiness of worldly wisdom among them; secondly, that he does not pretend to have the excellence of worldly power (v. 3); thirdly, that he does not pretend to lofty eloquence (v. 4). As to the first he does two things: first, he states his purpose; secondly, the reason (v. 2).

74. – He says, therefore: I have said that Christ sent me to preach the Gospel not in eloquent wisdom and that there are not many wise, and I, brethren, although I possess worldly wisdom, as stated in 2 Cor (11:6): “Even if I am unskilled in speaking, I am not in knowledge,” when I came to you to convert you to Christ, as it says in Ac (18:11): “teaching the word of God among them”; “With great power the apostles gave their testimony to the resurrection of the Lord Jesus” (Ac 4:33); I came not in lofty words or wisdom. Now lofty wisdom consists in considering sublime and exalted matters that transcend man’s reason and understanding: “I dwelt in the highest places” (Sir 24:7). But lofty words can refer to the words signifying the thoughts of wisdom: “The words of the wise are as goads and as nails deeply fastened in” (Ec 12:11) or to its method of reasoning by subtle paths; for the Greek version has “logos,” which signifies both speech and reason, as Jerome says. The Apostle says this, because he did not wish to support the teaching of Christ with the lofty speech of wisdom: “Talk no more so very proudly” (1 Sam 2:3).

75. – Then he discloses the reason for this, saying: For I decided to know nothing among you except Jesus Christ. For this work there was no need to make a display of wisdom but to show His power: “We preach not ourselves but Jesus Christ” (2 Cor 4:5). Consequently, he employed only those things which proved Christ’s power, and regarded himself as knowing nothing but Jesus Christ: “Let him that glories glory in this, that he understands and knows me” (Jer 9:24). But in Christ Jesus, as it says in Col (2:3) are hid all the treasures of wisdom and knowledge,” both by reason of the fullness of His godhead and the fullness of His wisdom and grace and by reason of knowing the profound reasons of the incarnation. Yet the Apostle did not declare these things to them but only those that were more obvious and lowly in Christ Jesus; therefore, he adds: and him crucified. As if to say: I have presented myself to you, as though I know nothing but the cross of Christ; hence he says in Gal (6:14): “Far be it from me to glory except in the cross of our Lord Jesus Christ.” Therefore, since the cross of Christ is made void by the wisdom of speech, as has been stated, the Apostle came not in loftiness of speech or of wisdom.

76. – Then when he says, and I was, he shows that he did not pretend to have any power when he was among them, but on the contrary, weakness within and without. Hence in regard to what is without he says: and I was with you in weakness, i.e., I suffered tribulations among you: “You know how through infirmity of the flesh I preached the gospel to you heretofore” (Gal 4:13); “Those who choose another god multiply their sorrows” (Ps 16:4). As to what is within he says: and in fear, namely, of threatening evils, and in much trembling, namely, inasmuch as inward fear flows over to the body: “Combats without, fears within” (2 Cor 7:5).

77. – Then when he says, and my speech, he shows that he made no pretence at loftiness of speech among them. In regard to this he does three things. First, he disavows any unbecoming method of preaching when he says: and my speech, whenever I instructed anyone separately and in private: “Let no evil talk come out of your mouths, but only such as is good for edifying” (Eph 4:29), and my message, whenever I spoke in public, was not in the persuasive words of human wisdom, i.e., rhetoric, which forms phrases to persuade. Hence, just as he had said earlier that it was not his intention to make his preaching rest on philosophical reasoning, so now he says that it was not his intention to make it rest on persuasions of rhetoric: “You will see no more the insolent people, the people of an obscure speech which you cannot comprehend” (Is 33:19).

78. – Secondly, he discloses the correct method, which he employed in preaching when he says: But my speech was in demonstrating the Spirit and power. This can be interpreted in two ways: in one way that the Holy Spirit was given to those who believed his preaching in the sense of Ac (10:44): “While Peter was yet speaking these words, the Holy Spirit fell on all of them that heard the word.” Similarly, He also confirmed his preaching by showing power, i.e., by working miracles: “Confirming the word with signs that followed” (Mk 16:20). In another way it can be taken to mean that the Spirit spoke through him: “The Spirit of the Lord speaks by me” (2 Sam 23:2); “Since we have the same spirit of faith, we too believe” (2 Cor 4:13). He also confirms his preaching by showing forth many powerful works in his manner of life: “You are witnesses, and God also, how holy and righteous and blameless was our behavior to you believers” (1 Th 2:10).

79. – Thirdly, he assigns the reason for this when he says: that your faith might not rest on the wisdom of men, i.e., not rest on human wisdom which frequently deceives men: “Your wisdom and your knowledge led you astray” (Is 47:10), but on the power of God, i.e., that faith might rest on divine power and so not fall: “I am not ashamed of the gospel: it is the power of God for salvation to everyone who has faith” (Rom 1:16).

80. – Then when he says, We impart wisdom, he shows with whom he uses the loftiness of spiritual wisdom: first, he states what he intends; secondly, he clarifies it (v. 6b).

81. – He says, therefore: Among you I have only preached Christ crucified, but we impart wisdom, i.e., profound doctrine, among the mature (perfect). Now men are said to be perfect in two ways: first, in regard to the intellect; secondly, in regard to will. For among all the powers of the soul these are peculiar to man. Consequently, man’s perfection must be reckoned in terms of these powers. But the perfect in intellect are those whose mind has been raised above all carnal and sense-perceptible things and can grasp spiritual and intelligible things. Of such it says in Heb (5:14): “Solid food is for the perfect, for those who have their faculties trained by practice to distinguish good from evil.” The perfect in will, on the other hand, are those who will, being raised above all temporal things, clings to God alone and to His commands. Hence after setting forth the commandments of love Christ added: “Be perfect as your heavenly Father is perfect” (Matt 5:48). Consequently, since the teachings of the faith are aimed at making faith work through love (Gal 5:6), it is necessary that a person instructed in the teachings of the faith not only be well-disposed in intellect for accepting and believing the truth, but also well-disposed in will for loving and doing good works.

82. – Then when he says, although it is not, he explains what sort of wisdom he means. First, he gives the explanation; secondly, he supports the explanation with a reason (v. 8), As to the first he does two things: first, he explains the nature of that wisdom in relation to unbelievers; secondly, in relation to believers (v. 7).

83. – He says, therefore: I have said that we speak wisdom among the perfect, although it is not the wisdom of this age, i.e., of worldly things, or the wisdom which rests on human reasons, or of the rulers of this age.

84. – Thus he separates it from worldly wisdom both as to the method and to the subject of inquiry and to the authors, who are the rulers of this world. This can be understood of three classes of rulers, corresponding to the three types of human wisdom. First, rulers and worldly potentates can be called the rulers of this age in the sense of Ps 2 (v.2): “The kings of the earth set themselves, and the rules take counsel together, against the Lord and his anointed.” From these rulers came the wisdom of human laws, by which the affairs of this world are conducted in human life. Secondly, the devils can be called the rulers: “The ruler of this world is coming. He has no power over me” (Jn. 14:30). From these rulers come the wisdom of honoring devils, namely, necromancy, magical arts and the like. Thirdly, philosophers can be called the rulers of this world, insofar as they put themselves forward as rulers of men in teaching. Of these it says in Is (19:11): “The princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel.” From these rulers all human philosophy has come. Now the first of these three types of rulers are destroyed by death and the loss of power and authority; the second, i.e., the devils, are destroyed not by death but by the loss of power and authority as Jn (12:31): “Now shall the ruler of this world be cast out”; of the third group Bar (3:16) asks: “Where are the rulers of the nations?” and then answers (3:19): “They have vanished and gone down to Hades.” Consequently, just as none of them lasts, so their wisdom cannot be solid. Therefore, it should not be relied on.

85. – Then when he says, But we impart, he explains this wisdom as related to believers. First, he describes it as to its subject manner and authority when he says: But we impart a hidden and secret wisdom of God, i.e., which is God and from God. For although all wisdom is from God, as it says in Sirach (1:1), this wisdom, which is about God, is from God in a special way, namely, by revelation: “Who has learned thy counsel, unless thou has given wisdom and sent thy holy Spirit from on high?” (Wis 9:17).

86. – Secondly, he indicates one of its characteristics, saying: hidden, for this wisdom had been hidden from men, inasmuch as it transcends man’s intellect: “Many things are shown to you above the understanding of men” (Sir 3:25); hence Jb (28:21) says: “It is hid from the eyes of all living.” And because the method of teaching should suit the doctrine, he says that he speaks it in a mystery, i.e., in occult words or signs: “He utters mysteries in the Spirit” (1 Cor 14:2).

87. – Thirdly, he discloses the fruit of this wisdom, saying: which God decreed, i.e., prepared, for our glorification, i.e., of the preachers of the faith, who deserve great glory before God and men for preaching such a lofty wisdom: “The wise who possess glory” (Pr 3:35). The phrase, for our glorification, can refer to all the faithful whose glory it is that they shall know in the full light the things now preached in a mystery, as it says in Jn (17:3): “This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.”

 

2-2

            1 Cor 2:8-12

8 None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9 But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,” 10 God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11 For what person knows a man’s thoughts except the spirit of the man which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God.

88. – Having explained the wisdom he speaks among the perfect, the Apostle now gives the reason behind the explanation: first, insofar as he described it in relation to unbelievers; secondly, in relation to believers (v.10). As to the first he does two things: first, he states his proposition; secondly, he proves it (v.8).

89. – He says, therefore: I have said that the wisdom we speak is not the wisdom of the rulers of this world; for this is the wisdom which none of the rulers of this world understood. This is true regardless of which class of rulers be considered; for worldly rulers did not know this wisdom, because it surpasses the rules of human government: “He takes away understanding from the chiefs of the people of the earth, and makes them wander in a pathless waste” (Jb 12:24). Philosophers, too, have not known it, because it transcends human reason; hence Bar (3:23) says: “The searchers for understanding on the earth have not learned the way to wisdom.” Finally, the devils have not known it, because it surpasses all created wisdom; hence Jb (28:21) says: “It is hid from the eyes of all living, and concealed from the birds of the air. Abaddon and Death say, ‘We have heard a rumor of it with our ears’.”

90. – Then when he says, for if they had, he proves what he had said: first, he proves it by a sign which indicates that the rulers did not know God’s wisdom, insofar as it is hidden in Him; secondly, he proves on scriptural authority that they did not know it as prepared for our glory (v.9).

91. – He says, therefore: I am correct in saying that the rulers of this world did not understand God’s wisdom; for if they had known it, they would certainly have known that Christ is God, Who is contained in this wisdom, and knowing it, they would not have crucified the Lord of glory, i.e., Christ the Lord, Who gives glory to His own: “The Lord of hosts, he is the King of glory” (Ps 24:10) and “he brought many sons into glory” (Heb 2:10). For since the rational creature by nature desires glory, it cannot occur to the human will to destroy the author of glory. That the rulers crucified Jesus Christ is certain, if by rulers is meant those in power among men, for it says in Ps 2 (v.2): “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed.” In Ac (4:27) this is referred to Herod and Pilate and the Jewish leaders, who consented to Christ’s death. But the devils also had a part in Christ’s death by persuading, for Jn (13:2) says: “The devil, having now put into the heart of Judas Iscariot to betray him.” Furthermore, the Pharisees and scribes versed in the law and students of wisdom, procured Christ’s death by instigating and approving.

92. – Two difficulties arise here: the first concerns the statement that the God of glory was crucified. For Christ’s godhead, according to which Christ is called the Lord of glory, cannot suffer anything. The answer is that Christ is one person subsisting in two natures, the human and the divine. Hence He can be described by names drawn from either nature; furthermore, no matter what the name by which He is designated, it can be predicated of Him, because there is but one person underlying both natures. Consequently, we can say that the man created the stars and that the Lord of glory was crucified; however, it was not as man that He created the stars, but as God; nor was it as God that He was crucified, but as man. Hence this phrase refutes Nestorius’ error asserting that there is one nature, composed of God and man, in Christ; because of Nestorius were correct, it would not be true to say that Lord of glory was crucified.

93. – The second difficulty is that he seems to suppose that the Jewish rulers or the devils did not know that Christ was God. Indeed, as far as the Jewish rulers were concerned, this seems to be supported by Peter’s statement in Ac (3:17): “I know that you did it in ignorance, as did also your rulers.” This in turn seems to be contrary to what it says in Matt (21:38): “But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and have his inheritance.” Furthermore, in explaining this Chrysostom says: “By these words the Lord proves clearly that the Jewish rulers killed the Son of God not through ignorance by through envy.” This difficulty is answered in a Gloss (attributed to Chrysostom in Homily 40 On Matthew), which states that the Jewish rulers knew that He was the one promised in the Law, although they did not know His mystery, that He was the Son of God or the sacrament of the incarnation and redemption. But this seems to be contradicted by Chrysostom’s own statement that they knew He was the Son of God. Therefore, the answer is that the Jewish rulers knew for certain that He was the Christ promised in the Law, although the people did not know; yet they did not know for certain but somehow conjectured that He was the true Son of God. However, this conjectural knowledge was obscured in them by envy and from a desire for their own glory, which they saw was being diminished by Christ’s excellence.

94. – There seems to be difficulty also about the devil, for it says in Mk (1:23) and Lk (4:34) that the devil cried out: “I know you are the holy one of God.” But lest this be ascribed to the devils’ boasting to know what they did not know, the knowledge they had of Christ is asserted by the evangelists. For Mk (1:34) says: “And he did not permit the demons to speak, because they knew him,” and Lk (4:41) says: “But he rebuked them, and would not allow them to speak, because they knew that he was the Christ.” This is answered in the book of Questions of the New and Old Testament: that the devils knew He was the one promised by the Law, because they saw in Him all the signs foretold by the prophets; nevertheless, they did not know the mystery of His divinity.

95. – But opposed to this is Athanasius’ statement that devils called Christ they holy one of God, as being uniquely holy, for He is naturally holy, by participation in Whom, all others are called holy. Consequently, it must be said with Chrysostom that they did not have firm and sure knowledge of God’s coming, but on conjectures; hence Augustine says in The City of God that He was recognized by the devils not by that which is eternal life, but by certain temporal things effected by His power.

96. – Then when he says, But as it is written, he proves by Scripture that the rulers of this world did not know God’s wisdom as to what it prepared for the glory of believers, saying: what no eye has seen or ear heard or the heart of man conceived, what God has prepared for them that love him, where our version has: “The eye has not seen, O God, besides you, what things you have prepared for them that wait for you” (Is 64:4). That this glorious vision is unknown to man is shown in two ways: first, because it is not within the range of the human senses, from which all human knowledge begins. And he mentions two senses: first, vision, which is employed when a person finds things out for himself: hence he says: what no eye has seen: “The bird has not known the path, neither has the eye of the vulture beheld it” (Jb 28:7). The eye is of no use, because the object of inquiry is not something colored and visible. Secondly, he mentions the sense of hearing, which is employed when a person learns from someone else; hence he says: nor ear heard that glory, because it is not a sound or an audible world: “His voice you have never heard, his form you have never seen” (Jn. 5:37).

97. – Then he excludes intellectual discovery of this glory when he says: nor the heart of man conceived. In one sense, whatever is known by men in any manner whatsoever is said to enter [ascend] into the heart of man: “Let Jerusalem come into your mind” (Jer 51:50). In this way, the heart of man refers to the heart of a carnal man in the sense of his statement below (3:3): “For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men?” The meaning, therefore, is that such glory is not only not known by the senses, but not even by the heart, of a carnal man.

98. – In another sense, something is said to ascend into the heart of man, when from a lower state, for example, from existing in sense perceptible things, it reaches man’s understanding. For things exist in the understanding according to its mode; therefore, lower things exist in the intellect in a higher state than they exist in themselves. Consequently, when they are grasped by the intellect, they ascend into the heart of man. But things which are more excellent than the intellect exist in a higher state in themselves than in the intellect; therefore, when they are grasped by the intellect they somehow descend: “Every perfect gift is from above, descending from the Father of lights” (Jas 1:17). Therefore, since the knowledge of that glory is not obtained from sense perceptible things but by divine revelation, he says quite significantly: nor the heart of man conceived what things God has prepared, i.e., predestined, for them that love him, because the essential reward of eternal glory is due to charity: “If anyone loves me, he will be loved by my Father; and I will love him and will manifest myself to him” (Jn. 14:21), for it is in this that the perfection of eternal glory consists; and Job (36:33) says: “He shows his friend concerning it [i.e., concerning the light of glory], that it is his possession.” The other virtues, however, play a role in meriting eternal life, insofar as they are enlivened by charity.

99. – Then when he says, But to us, he proves the above explanation of divine wisdom in relation to the faithful: first, he states his proposition; secondly, he proves it (v. 10b).

100. – He says, therefore: I have stated that none of the rulers of this world knew God’s wisdom, but to us God has revealed it through the Spirit, Whom He sent to us: “But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things” (Jn. 14:26); “The breath of the Almighty gives me understanding” (Jb 33:4). For since the Holy Spirit is the Spirit of truth, inasmuch as He proceeds from the Son, Who is the truth of the Father, He is sent to those to whom He breathes the truth, as Matt (11:27) says: “No one knows the Father except the Son and any one to whom the Son chooses to reveal him.”

101. – Then when he says, For the Spirit searches, he proves what he had said, namely, that wisdom has been revealed to believers by the Holy Spirit. First, he shows that the Holy Spirit effects this; secondly, he proves that He effected this in Christ’s disciples (v. 12). As to the first he does two things: first, he states his proposition; secondly, he proves it (v. 11).

102. – He says, therefore: I have stated that God reveals His wisdom through the Holy Spirit. This was possible, because the Spirit searches all things, not as though He learns them by searching them out, but because He knows fully even the most intimate details of all things. Hence, it is stated in Wis (7:2) that the wisdom of understanding is holy, overseeing all things, containing all spirits, intelligible, pure, subtle and knowing not only created things perfectly but even the depths of God. The deep things are those which are hidden in Him and not those which are known about Him through creatures, which are, as it were, on the surface, as Wis (13:5) says: “For from the greatness and beauty of created things comes a corresponding perception of their Creator.”

103. – Then when he says, for what person knows, he proves what he had said of the Spirit of God by a comparison with man’s spirit, saying: For what person [man] knows a man’s thoughts, i.e., which are hidden in his heart, but the spirit of the man, which is in him, i.e., the intellect? Hence the things which lie within cannot be seen. But he says significantly, what man, lest he seem to exclude God as knowing them. For Jer (17:9) says: “The heart of man is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart,” because God alone knows what lies in another’s heart.

104. – The reason man cannot know what lies in another’s heart is obvious, because man’s knowledge begins with the senses. Consequently, a man cannot know the things in another’s heart, unless they are manifested by certain sense perceptible signs: “Man looks on the outward appearance, but the Lord looks on the heart” (1 Sam 16:7). Furthermore, not even a good or an evil angel can know the things which lie in a man’s heart, unless they are manifested by special effects. The reason can be taken from the Apostle’s statement that man’s spirit knows what lies in man’s heart, because it is in him. But no angel, good or evil, can enter the human mind to exist in a man’s heart or work from within it. God alone can do this; hence, He alone is aware of the secrets of a man’s heart: “My witness is in heaven and he that vouches for me is on high” (Jb 16:20).

105. – Then he adapts this comparison to the Spirit of God, saying: So also no one comprehends the thought, i.e., the hidden things of God, but the Spirit of God: “Behold, God is great, and we know him not” (Jb 36:26). But just as the things in one man’s heart are made known to another by sense perceptible signs, so the things of God can be made known to man by sensible effects: “From the greatness and beauty of created things comes a corresponding perception of their Creator” (Wis 13:5). However, the Holy Spirit Who is in God Himself, being consubstantial with the Father and the Son, sees the secrets of the godhead by Himself, for “in her,” i.e., in God’s wisdom, “is the spirit of understanding, holy, having all power, overseeing all things” (Wis 7:22).

106. – Then when he says, But we have received, he shows how knowledge of the Holy Spirit is obtained, saying: But we, filled with the Holy Spirit, have not received the spirit of this world, but the Spirit which is from God. By the word “spirit” is understood a definite vital power, both cognitive and dynamic. Therefore, the spirit of this world can mean the wisdom of this world and the love of this world, by which a man is impelled to do the things of this world. This is not the spirit received by the holy apostles, who rejected and despised the world; rather, they receive the Holy Spirit, by Whom their hearts were enlightened and inflamed with the love of God: “The Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things” (Jn. 14:26); “But my servant Caleb, because he has a different spirit and has followed me fully, I will bring into the land into which he went.” (Num.14:24). But the spirit of this world can err as Is (19:3) attests: “The spirit of the Egyptians within them will be emptied out, and I will confound their plans.” However, we received His divine Spirit, that we might understand the gifts bestowed on us by God, i.e., that we may know to what extent God has given divine things to each of us: “Grace was given to each of us according to the measure of Christ’s gift” (Eph 4:7).

107. – Or gifts, which are unknown to those not possessing the same Spirit, for “to him that conquers I will give some of the hidden manna, which no one knows except him who receives it” (Rev 2:17). From this it can be gathered that just as no one knows the Father but the Son and he to whom it has pleased the Son to reveal Him, so no one knows the things of the Father and of the Son but the Holy Spirit and he who has received Him (Matt 11:27). This is so, because just as the Son is consubstantial with the Father, so the Holy Spirit with the Father and Son.

 

2-3

            1 Cor 2:13-16

13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit. 14 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. 15 The spiritual man judges all things, but is himself to be judged by no one. 16 “For who has known the mind of the Lord so as to instruct him?” But we have the mind of Christ.

108. – Above the Apostle had said: “We speak wisdom among the perfect.” 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; secondly, he gives the reason (v. 14).

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 impart, for they were to them for a purpose. Hence it says in Act (2:4) “They were all filled with the Holy Spirit and began to speak.” Secondly, he touches on the method they employed, and excludes an unsuitable method, saying: in words not taught by 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” (Is 33:19). But he indicates the suitable method, when he says: but taught by 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” (Jn. 16:13). Thirdly, he describes the hearers, saying: interpreting spiritual things to those who possess the Spirit. 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 much not be entrusted to sensual men; secondly, why they should be entrusted to spiritual men (v. 15). As to the first he does two things: first, he gives the reason; secondly, he explains it (v. 14).

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 does not receive the gifts 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 [animalis]. Recall, therefore, that the soul [anima] 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 [anima]. 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. Secondly, 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 Jude (1:19): “It is these set that set up divisions, worldly people, devoid of the Spirit.”

113. – Secondly, we should note why such men cannot perceive the things 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 (3:23) attests: “Matters too great for human understanding have been shown you.” 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 food takes no pleasure in understanding, but only in expressing his opinion” (Pr 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 they are folly, 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, they are folly 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” (Ec 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 them: “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 they are spiritually discerned, 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., probed 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; secondly, he clarifies it (v. 16).

117. – The reason given is this: Spiritual things should be entrusted to one who can discern: “The ear discerns with words” (Jb 12:11); but the spiritual man is such. Therefore, spiritual things should be entrusted to him. And this is what he says: 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. Secondly, on the part of the will enkindled by the Spirit of God. In this way a life is called spiritual because, having the Spirit of God as its guide, it guides the soul, i.e., the sensual powers: “You who are spiritual should restore him in a spirit of gentleness” (Gal 6:1).

118. – Secondly, 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 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, Wis (3:8) speaking about the first group says that “the just shall judge all nations,” and below (4:3) the Apostle, speaking about the second group says: “With me it is a very small thing that I should be judged by you or by any human court.”

119. – Then when he says, For who has known, he supports the reason he gave: first, he adduces an authority; secondly, he applies it to his proposition (v.16).

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, that 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 learned thy counsel, unless thou hast given wisdom?” (Wis 9:17). Secondly, it is clear that no one can judge the mind of God; hence he continues: so as to 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” (Jb 26:3). It seems that these words of the Apostle were taken from Is (40:13): “Who has helped the Spirit of the Lord? Or who has been his counselor 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” (Lk 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.