Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Since the Apostle has shown what the fitting manner of Christian teaching is, here he shows that he himself observed that manner. And concerning this he does three things: first he shows that he did not make use among them of any secular excellence; second he shows among whom he employs spiritual excellence, at the place we speak wisdom, however, among the perfect, etc.; third he assigns the reason, at the place which also we speak, etc.

Concerning the first he does three things. First he says that he did not display among them the excellence of secular wisdom; second, that he did not put forward the excellence of secular power, at the place and I in weakness; third, he did not put forward the excellence of eloquence, at the place and my speech.

Concerning the first he does two things. First he sets forth what he intends; second he assigns the reason, at the place for I did not judge.

He says therefore first: because it has been said that Christ sent me to evangelize not in wisdom of word, and that not many are wise, and I, brothers, although I have secular wisdom, according to that word of II Cor. 11:6: and even if unskilled in speech, yet not in knowledge, when I had come to you, to be converted to Christ, as is found in Acts 18:1, came announcing to you the testimony of Christ, according to that word of Acts 4:33: with great power the apostles rendered testimony of the resurrection of our Lord Jesus Christ, and this not in loftiness of speech or of wisdom.

Now the loftiness of wisdom is observed in the consideration of certain lofty things raised above the reason and sense of men. Ecclesiasticus 24:7: I have dwelt in the highest places. Now the loftiness of speech can be referred either to words signifying the conceptions of wisdom, according to that word of the last chapter of Ecclesiastes: the words of the wise are like goads, and like nails fixed deep, or to the manner of reasoning through certain subtle ways. For in Greek there is the word logos, which signifies both word and reason, as Jerome says. But the Apostle says this, because he did not wish to confirm the faith of Christ through loftinesses of this kind of speech or of wisdom. 1 Kings 2:3: do not multiply lofty things.

Then he assigns the reason for this, saying for I did not judge myself to know anything, except Jesus Christ. For there was no need for this, that he should display wisdom, but that he should demonstrate power, according to that word of II Cor. 4:5: for we do not preach ourselves, but Jesus Christ. And therefore he used only those things which pertained to demonstrating the power of Christ, esteeming himself as if he knew nothing except Jesus Christ. Jeremiah 9:24: let him who glories, glory in this, to know and understand me.

But in Christ Jesus, as is said in Col. 2:3, are all the treasures of the wisdom and knowledge of God hidden, both as to the fullness of the deity and as to the fullness of wisdom and grace, and also as to the profound reasons of the incarnation, which however the Apostle did not announce to them but only those things which were more manifest and lower in Christ Jesus. And therefore he adds and this one crucified, as if he were to say: thus I showed myself to you as if I knew nothing else than the cross of Christ. Hence in the last chapter of Galatians he says: far be it from me to glory, except in the cross of our Lord Jesus Christ. Because, therefore, through the wisdom of word the cross of Christ is emptied, as has been said, therefore the Apostle himself had not come in loftiness of speech or of wisdom.

Then when he says and I in weakness, etc., he shows that he did not put forward power among them, but rather the contrary, both outwardly and inwardly. Hence as to that which is outward he says and I was among you in weakness, that is, suffering tribulations among you. Galatians 4:11: you know that through weakness of the flesh I evangelized to you long ago. Psalm 15:4: their infirmities are multiplied. But as to that which is inward, he says and in fear, namely concerning the evils that were imminent, and trembling, inasmuch as interior fear overflows to the body. II Cor. 7:5: without were fightings, within were fears.

Then when he says and my speech, he shows that he did not put forward among them the excellence of eloquence: and concerning this he does three things. First he excludes the undue manner of preaching, saying and my speech, namely that by which I instructed certain ones privately and individually, Eph. 4:29: let no evil speech proceed from your mouth, but if any is good, for the edification of the faith; and my preaching, namely that by which I taught publicly, was not in persuasive words of human wisdom, that is, through rhetoric, which arranges things for persuading. As namely he said above that it was not his intention that his preaching should rest upon philosophical reasonings, so now he says it was not his intention to rest upon rhetorical persuasions. Isaiah 33:19: you shall not see a shameless people, a people of lofty speech, so that you cannot understand the eloquence of its tongue, in which there is no wisdom.

Second he shows the fitting manner which he used in preaching, saying: my speech was in the showing of the Spirit and of power, which indeed can be understood in two ways. In one way, as to this, that to those who believed his preaching the Holy Spirit was given, according to that word of Acts 10:44: while Peter was still speaking these words, the Holy Spirit fell upon all who heard the word. Likewise also he confirmed his preaching, by working powers, that is, miracles, according to that word of the last chapter of Mark: the word being confirmed by the signs that followed. Hence Galatians 3:5: he who bestows the Spirit on you, and works in you. In another way it can be understood as to this, that he himself spoke through the Spirit, which the loftiness and abundance of the teaching shows. II Kings 23:2: the Spirit of the Lord has spoken through me. And II Cor. 4:13: having the same spirit of faith, we believe, wherefore also we speak. He also confirms his preaching, by showing in his manner of life many virtuous works. I Thess. 2:10: for you are witnesses, and God, how holily and justly and without complaint we were present among you who believed.

Third he assigns the reason for what has been said, saying that your faith may not be in the wisdom of men, that is, that it may not rest upon human wisdom, which very often deceives men, according to that word of Isaiah 47:10: your wisdom and your knowledge, this has deceived you. But in the power of God, namely that faith may rest upon the divine power, and so cannot fail. Romans 1:16: I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone who believes.

Then when he says we speak wisdom, etc., he shows among whom he employs the excellence of spiritual wisdom. And first he sets forth what he intends; second he makes clear his proposal, at the place but wisdom.

He says therefore: among you I preached only Christ crucified, but wisdom, that is, profound teaching, we speak among the perfect. Now some are called perfect in two ways: in one way, according to the intellect; in another way according to the will. For these among the powers of the soul are proper to man, and therefore according to them the perfection of man must be considered. Now those are called perfect in intellect whose mind is raised above all carnal and sensible things, who are able to grasp spiritual and intelligible things, of whom it is said in Hebrews 5:14: solid food belongs to the perfect, to those who through practice have their senses trained for the discernment of good and evil. Now those are perfect according to the will whose will, raised above all temporal things, cleaves to God alone and to his precepts. Hence in Matthew 5:48, the commandments of love having been set forth, it is added: be perfect, as your heavenly Father also is perfect. Because, therefore, the teaching of faith is ordered to this, that faith may work through love, as is found in Galatians 5:6, it is necessary that he who is instructed in the teaching of faith be well disposed, not only according to the intellect, to grasp and believe, but also according to the will and affection, to be well disposed to love and to act.

Then when he says but wisdom, etc., he explains what kind of wisdom it is of which he made mention. And first he sets forth the exposition; second he confirms the reason for the exposition, at the place which none of the princes, etc.

Concerning the first he does two things. First he explains what this wisdom is by comparison to unbelievers; second, by comparison to believers, at the place but we speak the wisdom of God, etc.

He says therefore first: it has been said that we speak wisdom among the perfect. But wisdom, I say, not of this age, that is, concerning secular matters, or which is through human reasonings; nor that of the princes of this age. And thus he separates it from worldly wisdom, both as to the manner and matter of inquiry, and as to the authors, who are the princes of this age; which can be understood of a threefold kind of princes, according to a threefold human wisdom.

First, the princes of this age can be said to be kings and secular powerful men, according to that word of Psalm 2:2: the princes have gathered together as one against the Lord and against his Christ. From these princes comes the wisdom of human laws, through which the affairs of this world are administered in human life.

Second, the demons can be called princes. John 14:30: the prince of this world comes, and he has nothing in me, etc. And from these princes comes the wisdom of the worship of demons, namely necromancy, and magic arts, and things of this kind.

Third, the philosophers can be understood as the princes of this age, who showed themselves to men as it were princes in teaching, of whom it is said in Isaiah 19:11: the princes of Tanis are fools, the wise counselors of Pharaoh. And from these princes proceeded all human philosophy.

Now of these, the men who are princes are destroyed through death and through the loss of power and authority; but the demons not through death, but through the loss of power and authority, according to that word of John 12:31: now the prince of this world shall be cast out; but of men it is said in Baruch 3:16: where are the princes of the nations? And afterward he adds: they have been destroyed and have gone down to the netherworld. As they themselves are not stable, so also their wisdom cannot be firm: and therefore one must not rely upon it.

Then when he says but we speak, etc., he explains what kind of wisdom it is by comparison to believers. And first he describes it as to the matter or authority, when he says but we speak the wisdom of God, that is, which is God and from God. For although all wisdom is from God, as is said in Ecclesiasticus 1:1, yet in a certain special way this wisdom, which is about God, is also from God through revelation, according to that word of Wisdom 9:17: but who shall know your thought, unless you give wisdom and send your spirit from on high?

Second he shows its quality, saying in mystery, which is hidden; for this wisdom is hidden from men, inasmuch as it exceeds the intellect of man, according to that word of Ecclesiasticus 3:25: very many things above the sense of man have been shown to you. Hence it is said in Job 28:21: it is hidden from the eyes of all the living. And because the manner of teaching and of the teaching must be fitting, therefore it is said that he speaks it in mystery, that is, in something hidden, whether by word or by sign. Below, 14:2: the spirit speaks mysteries.

Third he shows the fruit of this wisdom, saying which God predestined, that is, prepared, unto our glory, that is, of the preachers of the faith, to whom from the preaching of so lofty a wisdom great glory is owed, both with God and with men. Proverbs 3:35: the wise shall possess glory. And what he says, unto our glory, must be explained of all the faithful, whose glory this is, that in full light they may know those things which are now preached in mystery, according to that word of John 17:3: this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.

Having set forth the exposition concerning the wisdom of which the Apostle speaks among the perfect, here he assigns the reason for the aforesaid exposition, and first as to this, that he had described it by comparison to unbelievers; second, as to this, that he had described it by comparison to believers, at *but to us God has revealed*. Concerning the first he does two things. First he sets forth what he intends; second he proves the proposition, at *for if they had known*. He says therefore first: it was said that the wisdom which we speak is not of the princes of this age, for this is the wisdom which none of the princes of this age has known, which is true, of whatever princes it be understood. For secular princes have not known this wisdom, because it exceeds the reason of human governance. Job 12: *who changes the heart of the princes of the people of the earth, and deceives them, that they may walk in vain where there is no way*. Philosophers also have not known it, because it exceeds human reason. Whence it is said Bar. 3:23: *the seekers of prudence and of knowledge have not known the way of wisdom*. Demons also do not know it, because it exceeds all created wisdom. Whence it is said Job 28:21: *the birds of the heaven also are hidden from it. Destruction and death have said: with our ears we have heard the report of it*.

Then when he says *for if they had known*, etc., he proves what he had said, and first indeed he proves by a sign that the princes did not know the wisdom of God, according as it is hidden in itself. Second he proves by authority that they did not know it, according as it is prepared unto our glory, at *as it is written*. He says therefore first: rightly do I say that the princes of this age have not known the wisdom of God, for if they had known the wisdom of God, they would surely have known Christ to be God, who is contained in this wisdom, which being known, they would never have crucified the Lord of glory, that is, Christ the Lord himself giving glory to his own, according to that Ps. 23:10: *the Lord of hosts, he is the King of glory*; and Heb. 2:10: *who had brought many sons into glory*. For since glory is naturally desirable to a rational creature, it cannot fall into human will that one should slay the author of glory. But that the princes crucified Jesus Christ is certain, if it be understood of the princes who have power among men. For it is said in Ps. 2:2: *the kings of the earth stood up, and the princes gathered together as one against the Lord, and against his Christ*, which Acts 4:27 expounds of Herod and Pilate, and the princes of the Jews who consented to the death of Christ. But demons too worked toward the death of Christ, by persuading, according to that Jn. 13:2: *when the devil had now put into the heart that he should betray him*, et cetera. But also the Pharisees, and the Scribes learned in the law, who devoted their study to wisdom, worked toward the death of Christ by instigating and approving.

But concerning this a twofold doubt arises, of which the first is concerning this, that he says the Lord of glory was crucified. For the divinity of Christ could not suffer anything, according to which Christ is called Lord of glory. But it must be said that Christ is one person and hypostasis subsisting in each nature, namely divine and human. Whence he can be designated by the name of either nature, and by whatever name he is signified, that which belongs to either nature can be predicated of him, because to each there is not supposed except one hypostasis. And in this way we can say that a man created the stars, and that the Lord of glory was crucified, and yet he did not create the stars according as he is man, but according as he is God, nor was he crucified according as he is God, but inasmuch as he is man. Whence by this word the error of Nestorius is destroyed, who had said that there was one nature in Christ, of God and of man, because according to this it could in no way be verified that the Lord of glory was crucified.

The second doubt is concerning this, that he seems to suppose that the princes of the Jews or the demons did not know Christ to be God. And indeed, as to the princes of the Jews, this seems to be established by this, that Peter says, Acts 3:17: *I know that through ignorance you did this, as did also your princes*. But it seems to be contrary what is said Matt. 21:38: *the husbandmen, seeing the son, said among themselves: this is the heir, come, let us kill him*; which Chrysostom, expounding, says: *the Lord manifestly proves by these words that the princes of the Jews crucified the Son of God not through ignorance, but through envy*. It is resolved in the Gloss that the princes of the Jews knew him to be the one who was promised in the law, yet not the mystery of him, that he was the Son of God, nor did they know the sacrament of the incarnation and redemption. But against this seems to be what Chrysostom says, that they knew him to be the Son of God. It must be said therefore that the princes of the Jews knew for certain that he was the Christ promised in the law, which the people did not know. But that he was truly the Son of God they did not know for certain, but conjectured it in some way; but this conjectural knowledge was obscured in them by envy and by desire of their own glory, which they saw diminished by the excellence of Christ.

Likewise also there seems to be a doubt concerning the demons. For it is said Mk. 1:23 ff. and Lk. 4:34, that the demon cried out, saying: *I know that you are the Holy One of God*. And lest this be ascribed to the presumption of the demons, who boasted of knowing what they did not know, their knowledge which they had of Christ is asserted by the Evangelists themselves. In Mark indeed it is thus written: *he did not allow them to speak*, namely the demons, *because they knew him to be the Christ*. And Luke says: *rebuking them he did not allow them to speak because they knew him to be the Christ*. And to this it is answered in the book of Questions of the New and Old Testament, that the demons knew him to be the one who was promised through the law, because they saw in him all the signs which the prophets had said, but they were ignorant of the mystery of his divinity. But against this seems to be what Athanasius says, that the demons called Christ the Holy One of God, as it were singularly holy: for he alone is naturally holy, by participation in whom all others are called holy. But it must be said that, as Chrysostom says, they did not have firm and certain knowledge of the coming of God, but certain conjectures. Whence Augustine says in Bk. 9 of the City of God that he became known to the demons, not through that which is eternal life, but through certain temporal things wrought by his power.

Then when he says *but as it is written*, he proves by authority that the princes of this age did not know the wisdom of God, as to this, that it was predestined unto the glory of the faithful, saying: *but as it is written*, Is. 64:4, where our text has: *eye has not seen, O God, besides you, what you have prepared for those who love you*. Now that glory of vision is shown to be plainly unknown to men in two ways. First indeed, that it is not subject to human senses, from which all human knowledge takes its beginning. And he sets down two senses. First the sense of sight, which serves discovery, when he says that *eye has not seen*, Job 28:7: *the path of it the bird has not known, nor has the eye of the vulture looked upon it*. And this because it is not something colored and visible. Second he sets down the sense of hearing, which serves instruction, saying *nor has ear heard*, namely that glory itself, because it is not sound or sensible voice. Jn. 5:37: *neither have you seen his shape, nor have you heard his voice*.

Then he excludes intellectual knowledge of it, when he says *neither has it ascended into the heart of man*. This indeed can be understood: in one way, that whatever is known by man in any way whatsoever is said to ascend into the heart of man, according to that Jer. 2:50: *let Jerusalem ascend upon your heart*: and thus it must be that the heart of man is taken for the heart of the carnal man, according to that which is said below in ch. 3:3: *since there is among you jealousy and contention, are you not carnal, and do you not walk according to man?* The sense therefore is that that glory is not only not perceived by sense, but not even by the heart of the carnal man, according to that Jn. 14:17: *whom the world cannot receive, because it does not see him, nor know him*. In another way it can be expounded according as that is properly said to ascend into the heart of man which comes from below to man's intellect, namely from things sensible, of which he had made mention before. For things are in the intellect according to its mode; therefore lower things are in a higher intellect in a higher mode than in themselves. And therefore when they are grasped by the intellect, they in a certain way ascend into the heart. Whence it is said Is. 65:17: *the former things shall not be in memory, nor shall they ascend upon the heart*. But those things which are in the intellect and are themselves higher, are in themselves in a higher mode than in the intellect. And therefore when they are grasped by the intellect, they in a certain way descend. James 1:17: *every perfect gift is from above, descending from the Father of lights*.

Because therefore the knowledge of that glory is not received from things sensible, but from divine revelation, therefore he says pointedly *neither has it ascended into the heart of man*, but it descends, namely that which *God has prepared*, that is, predestined, *for those who love him*, because the essential reward of eternal glory is owed to charity, according to that Jn. 14:21: *if anyone loves me, he will be loved by my Father, and I will love him and will manifest myself to him*, in which the perfection of eternal glory consists; and Job 36:33: *he declares concerning it*, that is, concerning the light of glory, *to his friend, that it is his possession*. But the other virtues receive the efficacy of meriting eternal life, inasmuch as they are informed by charity.

Then when he says *but to us*, etc., he proves the aforesaid exposition concerning divine wisdom by comparison to believers. And first he sets forth what he intends; second he proves the proposition, at *for the Spirit*. He says therefore first: it was said that no one of the princes of this age knew the wisdom of God, *but to us God has revealed* it *through his Spirit*, namely whom he has sent to us, according to that Jn. 14:26: *but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things*, Job 32:8: *the inspiration of the Almighty gives understanding*. For because the Holy Spirit is the Spirit of truth, as proceeding from the Son, who is the truth of the Father, he inspires truth into those to whom he is sent, just as the Son, sent by the Father, makes known the Father, according to that Matt. 11:27: *no one knows the Father except the Son, and he to whom the Son will reveal him*.

Then when he says *for the Spirit*, he proves what he had said, namely that through the Holy Spirit wisdom was revealed to believers. And first he shows that the Holy Spirit is efficacious for this; second he proves that this he had done in the disciples of Christ, at *but we*. Concerning the first he does two things. First he sets forth what he intends; second he manifests the proposition, at *for who of men knows*, et cetera. He says therefore first: it was said that through the Holy Spirit God has revealed to us his wisdom, and this could come about: for *the Spirit searches all things*. This is not to be understood as though by inquiring how things come to be, but because he knows perfectly and even the inmost things of whatsoever matters, just as a man sometimes diligently searches. Whence it is said Wis. 7:22f. that *the spirit of understanding is holy, watching over all things, and taking in all spirits that are intelligible, pure, subtle*, and he knows perfectly not only created things, but also the deep things of God. Now those things are called deep which lie hidden in him, and not those things which are known of him through creatures, which are seen as it were only on the surface, according to that Wis. 13:5: *from the greatness of the beauty and of the creature the creator of them can knowably be seen*.

Then, when he says *for who of men knows*, he proves what he had said concerning the Spirit of God by a likeness of the human spirit, saying *for who of men knows the things that are of man*, that is, the things that lie hidden in the heart, *except the spirit of man which is in him*, that is, the intellect? And therefore the things that lie hidden within cannot be seen. He says pointedly, however, *who of men*, lest even God should seem to be excluded from knowledge of these things; for it is said Jer. 17:9: *perverse is the heart of man, and who shall know it? I, God, proving hearts and searching reins*, because indeed of the secrets of the heart God alone is the knower. Now the reason is manifest why man cannot know the things that lie hidden in another's heart, because man's knowledge is received from sense, and therefore the things that are in another's heart, man cannot know, except insofar as they are made manifest through sensible signs, according to that 1 Kg. 16:7: *man sees the things that appear outwardly, but God beholds the heart*. But neither can a good angel nor a bad one know the things that lie hidden in man's heart, except insofar as they are made manifest through certain effects, the reason for which can be taken from the very word of the Apostle, who says the spirit of man knows the things that lie hidden in man's heart for this reason, that it is in the man himself; but an angel, whether good or bad, does not glide into the human mind so as to be in man's very heart and operate within it, but this belongs to God alone. Whence God alone is conscious of the secrets of man's heart, according to that Job 16:20: *behold, my witness is in heaven, and my knower is on high*.

Second he adapts the likeness to the Spirit of God, saying *so too the things that are of God*, that is, the things that lie hidden in God himself, *no one knows, except the Spirit of God*, according to that Job 36:26: *behold, God is great, surpassing our knowledge*. But just as the things that are in one man's heart are made manifest to another through sensible signs, so the things that are of God can be known to man through sensible effects, according to that Wis. 13:5: *from the greatness of the beauty and of the creature*, et cetera. But the Holy Spirit, who is in God himself, as consubstantial with the Father and the Son, sees the secrets of the divinity through himself, according to that Wis. 7:22: *for in her*, namely the wisdom of God, *is the spirit of understanding, holy, having all power, watching over all things*.

Then, when he says *but we*, etc., he shows how the knowledge of the Holy Spirit is received, saying: although no man of himself can know the things that are of God, *but we*, namely filled with the Holy Spirit, *have not received the spirit of this world, but the Spirit who is from God*. Now by the name "spirit" is understood a certain vital and cognitive and motive force. The spirit of this world, then, can be called the wisdom of this world, and the love of the world, by which man is driven to do the things that are of the world; but this spirit the holy apostles did not receive, casting off and despising the world, but they received the Holy Spirit, by whom their hearts were illumined and enkindled to the love of God, according to that Jn. 14:26: *but the Paraclete, the Holy Spirit, whom the Father will send in my name*, etc., and Num. 14:24: *my servant Caleb, who is full of another spirit, and has followed me, I will bring into this land*. But the spirit of this world causes error, according to that Is. 19:3: *the spirit of Egypt shall be broken in the midst thereof, and I will cast down its counsel*. From the divine spirit, however, we have obtained *that we may know the things that are given to us by God*, that we may know concerning divine matters as much as God has granted to each; because, as is said Eph. 4:7, *to each one grace is given according to the measure of the gift of Christ*. Or it can be understood that the Spirit of God is given to the saints, that they may know spiritual gifts, which, not having, they are ignorant of that same Spirit, according to that Apoc. 2:17: *to him who overcomes I will give hidden manna, which no one knows except he who receives it*. From this, however, it can be gathered that just as *no one knows the Father except the Son, and he to whom the Son will reveal him*, as is said Matt. 11:27: so no one knows the things that are of God the Father and the Son, except the Holy Spirit and those who have received him: and this because just as the Son is consubstantial with the Father, so the Holy Spirit is with the Father and the Son.

The Apostle had said above, "we speak wisdom among the perfect." After, therefore, he showed what sort of wisdom this is — unknown to worldly men, but known to the saints — here he shows for what reason the saints speak this wisdom among the perfect. And first he sets forth what he intends; second he assigns the reason, at "but the animal man," etc.

Concerning the first, he first sets forth the manifestation of the things revealed, saying: it has been said that we have received the Spirit of God, that we may know the things that have been given to us by God — namely, the things that have been revealed to us through the Spirit, we speak. For these things have been revealed to them for usefulness. Hence also Acts 2:4: "they were all filled with the Holy Spirit, and began to speak." Second he touches on the manner of declaring, excluding an unfitting manner, saying "not in words taught by human wisdom," that is, we do not strive to prove our teaching through words composed from human wisdom, whether as to the ornamentation of words or as to the subtlety of reasonings. Is. 33:19: "you will not see a people of lofty speech." For he establishes the fitting manner when he says "but in the teaching of the Spirit," that is, insofar as the Holy Spirit teaches us inwardly as we speak, and illumines the hearts of the hearers to grasp it. Jn 16:13: "when that Spirit of truth comes, he will teach you all truth." Third he determines the hearers, saying "comparing spiritual things to spiritual," as if to say: by a right comparison we hand down spiritual teachings to spiritual men, to whom they are fitting. 2 Tim. 2:2: "commend these things to faithful men, who will be fit also to teach others." And he names here as spiritual the same men whom above he called perfect, because through the Holy Spirit men are perfected in virtue, according to that saying, Ps. 32:6: "by the spirit of his mouth is all their power."

Then, when he says "animal," etc., he assigns the reason for what has been said, and first he shows why spiritual things are not to be handed down to animal men; second why they are to be handed down to spiritual men, at "the spiritual man," etc. Concerning the first he does two things. First he gives the reason; second he explains it, at "for it is foolishness," etc.

The reason, then, is this: to no one are teachings to be handed down which he cannot grasp; but animal men cannot grasp spiritual teachings; therefore they are not to be handed down to them. This, then, is what he says, "the animal man," etc. And therefore by right reason they cannot be handed down to them. Here it must first be considered what man is called animal. It must be considered, then, that the soul is the form of the body. Hence those powers are properly understood as of the soul which are the acts of bodily organs, namely the sensitive powers. Men are called animal, therefore, who follow powers of this kind, among which is the apprehensive power and the appetitive; and therefore a man can be called animal in two ways. In one way as to the apprehensive power, and such a one is called animal in sense, who, as is said in the Gloss, judges concerning God according to the phantasm of bodies, or the letter of the law, or philosophical reasoning, which are received according to the sensitive powers. In another way someone is called animal as to the appetitive power, namely one who is affected only toward those things which are according to sensitive appetite, and such a one is called animal in life, who, as is said in the Gloss, follows the dissolute wantonness of his own soul, which the ruling spirit does not contain within the bounds of the natural order. Hence it is said in the canonical letter of Jude, v. 19: "these are they who separate themselves, animal, not having the Spirit."

Second it must be seen why such men cannot perceive the things that are of the Spirit of God — which indeed is manifest both as to the animal in sense and as to the animal in life. For the things concerning which the Holy Spirit illumines the mind are above human sense and reason, according to that saying, Ecclus. 3:25: "many things above the sense of man have been shown to you"; and therefore they cannot be grasped by him who relies only on sensitive cognition. The Holy Spirit also kindles the affection to love spiritual goods, with sensible goods held in contempt; and therefore he who is animal in life cannot grasp spiritual goods of this kind, because the Philosopher says in Ethics IV that as each one is, such does the end appear to him. Prov. 18:2: "the fool does not receive the words of prudence, unless you speak to him the things that are turning in his heart." Ecclus. 22:9: "he speaks with one asleep, who tells wisdom to a fool."

Then, when he says "for it is foolishness," etc., he makes manifest what he had said, by a sign; for when someone rejects things wisely said as though foolish, it is a sign that he does not grasp them. Because, therefore, the animal man reckons the things that are of the Spirit of God to be foolish, from this it is made manifest that he does not grasp them. And this is what he says: "for it is foolishness to him," namely to the animal man. For he judges to be foolish the things that are done according to the Spirit of God. Eccle. 10:3: "the fool walking in the way, since he himself is unwise, esteems all others fools." But that to the animal man the things that are according to the Spirit seem foolish does not proceed from rectitude of sense — just as the wise judge some things to be foolish which seem wisdom to fools, on account of a defect of intellect — because a man given over to sense cannot understand the things that are above sense, and a man affected by carnal things does not understand anything to be good except what is delightful according to the flesh. And this is what follows, "and he cannot understand." Ps. 81:5: "they have not known nor understood, they walk in darkness." But why he cannot understand, he shows by adding "because it is spiritually examined," that is, the examination of spiritual things takes place spiritually. For the lower can never examine and judge the things that belong to the higher, just as sense cannot examine the things that belong to intellect. And likewise, neither sense nor human reason can judge the things that are of the Spirit of God. And so it remains that things of this kind are examined only by the Holy Spirit, according to that saying, Ps. 17:31: "the words of the Lord examined by fire" — proved, namely, by the Holy Spirit. Because, therefore, the animal man lacks the Holy Spirit, he cannot examine spiritual things, and consequently neither understand them.

Then, when he says "but the spiritual man judges all things," etc., he assigns the reason why spiritual things are handed down to spiritual men, and first he gives the reason; second he explains the cause, at "for who has known." He assigns this reason: spiritual things are to be handed down to him who is able to judge, according to that saying, Job 12:11: "the ear discerns words"; but the spiritual man is of this kind; therefore spiritual things are to be handed down to him. And this is what he says: "but the spiritual man judges all things, and he himself is judged by no one." Here first it must be seen what man is called spiritual. But it must be noted that we are accustomed to name incorporeal substances "spirit"; since, therefore, there is some part of the soul which is not the act of any bodily organ — namely the intellective part comprising intellect and will — this part of the soul is called the spirit of man, which is nevertheless illumined as to intellect by the Spirit of God, and inflamed as to affection and will. A man, therefore, is called spiritual in two ways. In one way on the part of the intellect, the Spirit of God illumining. And according to this it is said in the Gloss that a man is spiritual who, subject to the Spirit of God, knows spiritual things most certainly and faithfully. In another way on the part of the will, the Spirit of God inflaming; and in this way it is said in the Gloss that a life is spiritual by which, having the Spirit of God as ruler, one rules the soul, that is, the animal powers. Gal., last chapter: "you who are spiritual, instruct such a one," etc.

Second it must be considered why the spiritual man judges all things, and he himself is judged by no one. Here it must be noted that in all things, he who is rightly disposed has right judgment concerning particulars. But he who suffers a defect of rectitude in himself also fails in judging: for one who is awake rightly judges both that he himself is awake and that another is asleep; but one who is asleep has no right judgment about himself, nor about the one who is awake. Hence things are not such as they appear to one asleep, but such as they appear to one awake. And the same reasoning holds for the healthy and the sick concerning the judgment of tastes, and for the weak and the strong concerning the judgment of weights, and for the virtuous and the vicious concerning things to be done. Hence also the Philosopher says in Ethics V that the virtuous man is the rule and measure of all human things, because indeed in human affairs the particulars are such as the virtuous man judges them to be. And according to this manner the Apostle here says that the spiritual man judges all things, because indeed a man having his intellect illumined and his affection ordered by the Holy Spirit has right judgment concerning the particulars that pertain to salvation. But he who is not spiritual has also his intellect darkened and his affection disordered concerning spiritual goods, and therefore the spiritual man cannot be judged by a man who is not spiritual, just as one who is awake cannot be judged by one who is asleep. As to the first of these, therefore, it is said, Wis. 3:8, that "the just shall judge the nations." As to the second it is said below, 4:3: "to me it is a very small thing that I be judged by you, or by man's day."

Then, when he says "for who has known," etc., he makes manifest the reason he had adduced. And first he brings in an authority; second he applies it to the point at hand, at "but we," etc. It must be considered that for someone to be able to judge concerning some man, two things are required. First, that the one judging know the things that belong to the one judged, because, as is said in Ethics I: "each one judges well the things he knows, and of these he is the best judge." From which it is clear that no one can pass judgment on the mind, that is, the wisdom of God judging all things. Therefore he says, "for who has known the mind of the Lord?" As if to say: no one; because the wisdom of God exceeds every desire of man. Ecclus. 1:3: "who has searched out the wisdom of God that precedes all things?" Wis. 9:17: "but who shall know your mind, unless you give wisdom?" Second it is required that the one judging be superior to the one judged. Hence a lord has judgment concerning a servant, a master concerning a disciple. From which it is also clear that no one can judge the mind of God. On account of which there follows, "or who has instructed him?" As if to say: no one. For he does not have knowledge received from anyone, but rather is the fount of all knowledge. Job 26:3: "to whom have you given counsel? Perhaps to him who does not have wisdom?" But these words seem to be taken from what is said, Is. 40:13: "who has helped the Spirit of the Lord, or who has been his counselor and showed him? With whom did he take counsel, and who instructed him?"

Then he applies what he had said to the point at hand, saying "but we" — namely spiritual men — "have the mind of Christ," that is, we receive in ourselves the wisdom of Christ for judging. Ecclus. 17:6: "he created for them the knowledge of the spirit, he filled their hearts with understanding." Lk., last chapter, it is said that "he opened their mind, that they might understand the Scriptures," and so, because the mind of Christ cannot be judged, it is fitting that the spiritual man, who has the mind of Christ, be judged by no one.