Thomas Aquinas Commentary 1 Corinthians 2:13-16

"Which things also we speak, not in words which man`s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual [words]. Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. But he that is spiritual judgeth all things, and he himself is judged of no man. For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ." — 1 Corinthians 2:13-16 (ASV)

Previously, 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 people 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 (verse 14).

Regarding the first point, he shows that the things revealed are now clear, saying: I have said that we have received the Spirit of God so that we may know the things given to us by God. These things, which are revealed by the Spirit, we also impart, for they were given for a purpose. Hence it says in Acts 2:4, “They were all filled with the Holy Spirit and began to speak.”

Secondly, he addresses the method they employed. He excludes an unsuitable method, saying: in words not taught by human wisdom. That is, 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” (Isaiah 33:19). But he points to the proper method when he says: but taught by the Spirit. That is, we speak just 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).

Thirdly, he describes the hearers, saying: interpreting spiritual things to those who possess the Spirit. It is as if to say: It is a proper arrangement for us to deliver spiritual teachings to spiritual people, to whom they are suited: “Commend the same to faithful men, who shall be fit to teach others also” (2 Timothy 2:2). Here he calls the same people spiritual whom he called “perfect” above, because people are made perfect in virtue by the Holy Spirit: “All their virtue by the spirit of his mouth” (Psalms 32:6).

Then, when he says, “But the sensual man,” he gives the reason for the above. First, he shows why spiritual things must not be entrusted to sensual people; secondly, why they should be entrusted to spiritual people (verse 15). Regarding the first, he does two things: first, he gives the reason; secondly, he explains it (verse 14).

The reasoning is this: No one should be taught what he cannot grasp. But sensual people cannot grasp spiritual things. Therefore, they should not be taught them. This, therefore, is the reason for his statement that the sensual man does not receive the gifts of the Spirit of God. There is good reason, therefore, why they cannot be entrusted to him.

Here it should be noted what sort of person is called sensual [animalis]. Recall, therefore, that the soul [anima] is the body’s substantial form. Therefore, those powers of the soul that are associated with bodily organs—namely, the sensory powers—are proper to the soul [anima]. Consequently, people are called “sensual” who follow the lead of such powers, among which are the powers of perception and desire.

Hence, people are called sensual in two ways. First, on the basis of the power of perception, where a person is called sensual in perception because he judges God in terms of bodily images, the letter of the law, or philosophical reasons, all of which are interpreted in accordance with the sensory powers. Secondly, on the basis of the power of desire, which is attracted only to things that appeal to sensory appetite. In this case, a person is called sensual in his way of life because he follows the unrestrained indulgence of his soul, which his ruling spirit does not keep within the bounds of the natural order. Hence Jude 1:19 says: “It is these that set up divisions, worldly people, devoid of the Spirit.”

Secondly, we should note why such people cannot perceive the things of the Spirit of God, whether they are sensual in perception or in their way of life. For the things about which the Holy Spirit enlightens the mind transcend sense and human reason, as Sirach 3:23 testifies: “Matters too great for human understanding have been shown you.” Consequently, they cannot be grasped by a person who relies solely on sense perception.

Furthermore, the Holy Spirit ignites the affections to love spiritual goods and despise sensory goods. Hence, a person whose way 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” (Proverbs 18:2); “Do not speak in the hearing of a fool, for he will despise the wisdom of your words” .

Then when he says, “for they are folly,” he supports what he said with evidence: for when a person rejects wise statements as foolish, it is evidence 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, that is, 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” (Ecclesiastes 10:3).

Now, although wise people regard certain things that appear wise to a fool as foolish (because the wise have sound judgment), the sensual man’s estimation that spiritual things are foolish does not proceed from sound judgment but from a lack of understanding. This is because a person given to the senses cannot understand things that transcend the senses, and a person attracted by carnal things does not realize that other goods exist besides those that please the senses. That is why he continues: and he cannot understand them: “They have neither knowledge nor understanding, they walk about in darkness” (Psalms 82:5).

But why he cannot understand is shown when he says: because they are spiritually discerned. That is, 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 senses cannot examine things that are strictly intellectual. Similarly, neither the senses nor human reason can judge the 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” (Psalms 18:30), that is, probed by the Holy Spirit. Therefore, because the sensual man lacks the Holy Spirit, he cannot examine spiritual things and, consequently, cannot understand them.

Then when he says, “But the spiritual man,” he gives the reason why spiritual things are imparted to spiritual people. First, he gives the reason; secondly, he clarifies it (verse 16).

The reason given is this: Spiritual things should be entrusted to one who can discern them: “The ear discerns with words” (Job 12:11). The spiritual person is such a one; 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 by no one. Here it should be noted what sort of person is called spiritual. Recall, therefore, that we usually call incorporeal substances “spirits.” Consequently, because there is a specific 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 person’s spirit.

Now in this part of the soul, the Spirit of God enlightens the intellect and ignites the affections and will. Hence, a person is called spiritual in two ways. First, in regard to the intellect enlightened by the Spirit of God. In this way, a person is called spiritual because, being submitted to the Spirit of God, he knows spiritual things with the greatest certainty and faithfulness. Secondly, in regard to the will, ignited by the Spirit of God. In this way, a life is called spiritual because, with the Spirit of God as its guide, it directs the soul—that is, the sensory powers: “You who are spiritual should restore him in a spirit of gentleness” (Galatians 6:1).

Secondly, we should note why a spiritual person judges all things and is himself not judged by anyone. The explanation is this: in all matters, a sound person has sound judgment regarding individual cases, whereas an unsound person fails in his judgments. 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 person’s judgment of flavors compared to that of a sick person; or a strong person’s judgment of an object’s weight compared to that of a weak person; and for a virtuous person’s judgment of morals compared to that of a vicious person. Hence the Philosopher says in Ethics V that the virtuous person is the rule and standard of all human acts, because in all human affairs, particular acts are as a virtuous person judges them to be. In this same way, the Apostle says here that the spiritual man judges all things, because a person with an intellect enlightened and ordered by the Holy Spirit has sound judgment about the specific matters that pertain to salvation. But a person who is not spiritual has a darkened intellect and a disordered will regarding spiritual goods. Consequently, the spiritual person cannot be judged by a person who is not spiritual, any more than a person who is awake can be judged by one who is asleep. Therefore, Wisdom 3:8, speaking about the first group, says that “the just shall judge all nations,” and in 1 Corinthians 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.”

Then when he says, “For who has known,” he supports the reason he gave. First, he cites an authority; secondly, he applies it to his point (verse 16).

Here it should be noted that if a person is to judge another, two things are required. First, the judge must know the things that pertain to the one being judged, because it says in Ethics I that each person 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—that is, the wisdom of God—which judges all things. Hence he says: For who has known the mind of the Lord? It is as if to say: no one, because God’s wisdom transcends all human ability: “Who has learned your counsel, unless you have given wisdom?” . Secondly, it is clear that no one can judge the mind of God; hence he continues: so as to instruct him? It is 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 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?”

Then he applies this to his point, saying: But we, that is, spiritual people, have the mind of Christ. That is, we 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” ; “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 person, who has the mind of Christ, be judged by no one.