I Corinthians 2:13 · Bible study
1 Corinthians 2:13 Commentary: Spiritual Words for Spiritual Truths
Greek · 11 what the commentators say
Meaning in one sentence
What does Paul mean by 'comparing spiritual things with spiritual things'?
Research Summary
- Meaning: Paul asserts that the Spirit teaches both the content and the words of apostolic preaching, in contrast with human rhetorical wisdom.
- Key words: διδακτοῖς (taught), appears twice, linking source and style; συγκρίνοντες (comparing/combining/explaining), the debated hinge of the verse.
- Main debate: Whether the closing phrase means explaining spiritual truths to spiritual people, comparing OT and NT spiritual things, or combining spiritual words with spiritual truths.
- Theological theme: Inspiration extends to the verbal form of revelation; the Holy Spirit is the teacher of both preacher and hearer.
- Best use: To defend simple, Spirit-dependent preaching over reliance on human eloquence, and to call hearers to spiritual discernment.
Translation Comparison
BSB Berean Standard Bible 2020
And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.
WEB World English Bible 2000
We also speak these things, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual things.
KJV King James Version 1769
Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
ASV American Standard Version 1901
Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words.
YLT Young's Literal Translation 1898
which things also we speak, not in words taught by human wisdom, but in those taught by the Holy Spirit, with spiritual things spiritual things comparing,
Darby Darby Bible 1890
which also we speak, not in words taught by human wisdom, but in those taught by the Spirit, communicating spiritual [things] by spiritual [means].
Douay-Rheims Douay-Rheims Bible 1899
Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.
Translations in other languages (10 available)
Lo cual también hablamos, no con doctas palabras de humana sabiduría, mas con doctrina del Espíritu, acomodando lo espiritual á lo espiritual.
As quais também falamos, não com palavras que a sabedoria ensina, mas com as que o Espírito Santo ensina, interpretando coisas espirituais por meios espirituais.
Et nous en parlons, non avec des discours qu’ enseigne la sagesse humaine, mais avec ceux qu’ enseigne l’ Esprit, employant un langage spirituel pour les choses spirituelles.
welches wir auch reden, nicht mit Worten, welche menschliche Weisheit lehren kann, sondern mit Worten, die der heilige Geist lehrt, und richten geistliche Sachen geistlich.
Dewelke wij ook spreken, niet met woorden, die de menselijke wijsheid leert, maar met woorden, die de Heilige Geest leert, geestelijke dingen met geestelijke samenvoegende.
e noi ne parliamo non con parole insegnate dalla sapienza umana, ma insegnate dallo Spirito, adattando parole spirituali a cose spirituali.
O których też mówimy, nie temi słowy, których ludzka mądrość naucza, ale których Duch Święty naucza, do duchownych rzeczy duchowne stosując.
что и возвещаем не от человеческой мудрости изученными словами, но изученными от Духа Святаго, соображая духовное с духовным.
並且 我們講說 這些事，不 是用 人 智慧 所指教 的言語，乃是 用聖靈 所指教的言語，將屬靈的話解釋 屬靈 的事（或譯：將屬靈的事講與屬靈的人）。
And these are the things which we say, not in the language of man's wisdom, but in words given to us by the Spirit, judging the things of the spirit by the help of the Spirit.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 2:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators widely agree that Paul is making a claim about the manner and authority of apostolic preaching. The verse sharply contrasts two sources of language: that which human wisdom teaches (διδακτοῖς, taught words) and that which the Holy Spirit teaches. Gill, Barnes, and Calvin all note that Paul asserts the Spirit’s supervision not only over the content but over the very words used to convey it. Vincent emphasizes that διδακτοῖς appears twice, “the taught words of human wisdom” versus “the taught words of the Spirit”, pressing the point that the apostles’ message was shaped by a living Teacher, not by rhetorical craft.
The greatest disagreement clusters around the last phrase: comparing spiritual things with spiritual (πνευματικοῖς πνευματικὰ συγκρίνοντες). Some readings, as John Calvin and the Cambridge Bible note, take it as “explaining spiritual things to spiritual persons.” Adam Clarke argues strongly for “explaining spiritual things to spiritual men,” noting that the context of verse 14 about the natural man reinforces this. Others, including the church fathers cited by Barnes and Jamieson-Fausset-Brown, read it as comparing the Spirit-inspired Old Testament with the New Testament revelation. Vincent and Wesley prefer “combining spiritual words with spiritual things,” emphasizing that the mode of expression must match the nature of the truth. What binds these views together is a shared conviction: the Spirit shapes both the messenger and the message, and only those who are spiritual can truly receive it.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Spiritual truths to spiritual people: The dative πνευματικοῖς is taken as masculine (spiritual persons); supported by the natural/spiritual contrast in v.14 and the logic of Paul's argument about audience.
- Comparing OT and NT spiritual things: The Septuagint uses συγκρίνειν for interpreting dreams (Gen 40:8); the church fathers read Paul as showing harmony between old and new covenants.
- Combining spiritual words with spiritual truths: The neuter forms allow a parallel 'spiritual + spiritual'; Vincent argues this keeps the focus on mode of expression, matching the verse's emphasis on 'words'.
What is clear: Although the precise meaning of the final phrase is debated, all major interpretations agree that Paul is insisting the Spirit provides both the content and the form of the gospel's communication.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Inspiration of Scripture's wording | All commentators agree Paul claims the Spirit teaches the very words used by the apostles (Barnes, Gill, Calvin). | Some see this as dictation (Calvin suggests supervision over words), while others emphasize organic direction of human authors (Wesley: 'words of scripture' retain high regard). |
| Meaning of συγκρίνοντες | All agree the verb denotes some kind of joining or relating (compare, combine, explain). | Main options: explaining to spiritual persons (Clarke, Cambridge Bible, supported by v.14); comparing old and new covenant spiritual truths (fathers cited by Barnes); combining spiritual words with spiritual things (Vincent, Wesley). |
| Role of human rhetoric in preaching | Paul disclaims human wisdom's style as the basis for his preaching (1 Cor 2:1,4; 1:17). | Whether this forbids all rhetorical skill (Calvin: 'empty ostentation') or only reliance upon it (Gill: 'words which human art puts together'). |
| The identity of 'the Spirit' here | The Spirit is the divine teacher who reveals the deep things of God. | Early manuscripts vary between 'the Spirit' and 'the Holy Spirit' (JFB notes old mss read simply 'the Spirit'); the difference is minimal for meaning. |
Historical & Cultural Context
Paul writes to a church in Corinth that prized rhetorical skill. Greek orators trained for years in persuasive speech, what Clarke calls “a high and florid language, full of tropes and figures, which dazzled more than it enlightened.” Jewish rabbis, by contrast, often cultivated obscure, cabalistic interpretations that required insider knowledge. Into this culture Paul arrives with a simple proclamation of Christ crucified, which he describes earlier in chapter 2 as “not with excellence of speech or wisdom.”
In verse 13, Paul is not rejecting all learning. Rather, he insists that the deepest truths, “the things God has prepared for those who love him” (v.9), revealed by the Spirit (v.10), cannot be captured by the conventional tools of eloquence. The Spirit is the source of the revelation, the interpreter, and the teacher. This claim echoes Jesus’ promise in Luke 12:12 that the Holy Spirit “will teach you in that same hour what you must say.” It also connects to the Pentecost narrative in Acts 2:4, where the Spirit gives the apostles utterance.
The key prepositional phrase “in words taught by the Spirit” (ἐν διδακτοῖς πνεύματος) sets up a parallel with “in words taught by human wisdom.” Paul deliberately mirrors the syntax, both use the same adjective διδακτοῖς, to emphasize that there are two competing schools of communication. The Spirit’s school produces language that fits the reality it describes. Greek philosophers sought to adorn truth with beauty; Paul insists that the truth’s own beauty, carried by Spirit-given words, is sufficient. This is not anti-intellectualism but a re-centering: the Spirit, not human technique, governs the proclamation of the gospel.
Textual Notes
The Greek textual tradition for 1 Corinthians 2:13 shows minor variation. Some early manuscripts (including P46 and Vaticanus) read simply “the Spirit” (πνεύματος) without the adjective “Holy” (ἁγίου), while later manuscripts include it. Jamieson-Fausset-Brown notes that the earliest witnesses favor the shorter reading. The UBS/NA text includes “Holy” in brackets. The difference does not affect the meaning, since the context (vv. 10-12) already identifies this Spirit as the Spirit of God who searches the deep things of God. No variant alters the interpretive question about the final clause.
Reception History
The early church fathers frequently cited this verse to defend the divine origin of Scripture and apostolic authority. Chrysostom, as referenced by Jamieson-Fausset-Brown, applied the verb συγκρίνοντες to comparing Old Testament types with New Testament fulfillment. During the Reformation, both Luther and Calvin used the verse to argue for plain, Spirit-dependent preaching over scholastic subtlety. Wesley, in his Explanatory Notes, emphasized retaining high regard for “the very words of scripture.” In modern charismatic and evangelical traditions, the verse often supports claims of Spirit-empowered speech and the necessity of spiritual discernment for understanding biblical truth. Each era has drawn out a different implication, but all have agreed on the central point: the Spirit is the teacher both of the speaker and of the hearer.
Preaching This Verse
Three-point outline
- The Spirit shapes the message. Paul claims the apostles speak “not in words which man’s wisdom teaches, but which the Holy Spirit teaches.” The Spirit is not just the source of ideas but of the language that carries them.
- The method matches the material. The closing phrase, however understood, insists on consistency between spiritual truth and its communication. You don’t package the Spirit’s revelation in the world’s packaging.
- The hearer must be spiritual. Verse 14 makes explicit what verse 13 implies: the natural person cannot receive these things. The Spirit both gives the words and prepares the listener.
Five-point outline
- Paul’s contrast is intentional. “Taught words” of human wisdom vs. “taught words” of the Spirit, the same Greek adjective picks up two contradictory sources.
- The Spirit teaches both content and expression. Inspiration extends beyond thoughts to the words themselves (Gill, Barnes).
- The final phrase resists a single reading. But all readings protect the principle: spiritual realities need spiritual communication.
- The apostle is not anti-language. He uses words carefully; he just refuses to rely on human technique.
- The audience qualifies the delivery. The “spiritual” person (v.15) is the one who can receive Spirit-taught words.
Illustration hooks
- A translator’s dilemma: When translating poetry, you face a choice, keep the literal words but lose the rhythm, or capture the feeling but change the metaphors. Paul insists that spiritual truth must keep its own rhythm.
- A surgeon’s language: A skilled surgeon talks to colleagues with precise terms. When explaining the same procedure to a patient, she uses simple words. Paul’s point is different: he uses the Spirit’s words because they are precise for the reality, not because they are simple.
- A child’s drawing: A child gives you a crayon drawing of the family. It’s not technically skilled, but it’s true in a way a photograph isn’t. The Spirit’s words have that kind of living truth.
Questions your congregation is asking
- How can I tell if my teaching or conversation is coming from the Spirit or from my own cleverness?
- Does this verse mean we shouldn’t prepare sermons or study rhetoric at all?
- If only spiritual people can understand spiritual truths, how do we reach those who are not yet believers?
Leading a Discussion
Paul has just explained that God reveals deep things through the Spirit. Now he says that the way those deep things are spoken also comes from the Spirit. This raises questions about authority, style, and audience. As you talk through verse 13, pay attention to Paul’s strong contrast: two kinds of “taught words,” two sources of teaching. The debate over the final phrase shows that even careful readers disagree, that can be a starting point for your own careful reading.
Discussion questions
- What does Paul mean by “words which man’s wisdom teaches”? Can you think of examples from your own life or church context?
- Read verse 13 aloud in two different translations (e.g., KJV and BSB). What differences do you notice, especially in the last phrase?
- The Greek word for “taught” (διδακτοῖς) appears twice, once for human wisdom, once for the Spirit. Why is this repetition significant?
- Several commentators suggest the last phrase means either “explaining spiritual truths to spiritual people” or “comparing spiritual things with spiritual words.” Which interpretation seems most natural to you, and why?
- How does verse 14 (“the natural man doesn’t receive the things of God’s Spirit”) help you decide between those interpretations?
- In what areas of your life do you tend to trust “words taught by human wisdom” over “words taught by the Spirit”?
- How can this verse encourage someone who feels inadequate at speaking or teaching about their faith?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Luke 12:12 | for the Holy Spirit will teach you in that same hour what you must say.” |
| Acts 2:4 | They were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the ability to speak. |
| I Corinthians 1:17 | For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void. |
| I Corinthians 2:1 | When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God. |
| I Corinthians 2:4 | My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, |
| I Corinthians 2:14 | Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him; and he can’t know them, because they are spiritually discerned. |
| I Corinthians 9:11 | If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? |
| I Corinthians 10:3 | and all ate the same spiritual food; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists the phrase "comparing spiritual things with spiritual" does not mean comparing Old and New Testament truths. He argues the Greek actually means explaining spiritual matters to spiritually minded people. Unlike Greek orators or rabbinic teachers, the apostles spoke in plain, clear language suited for those with spiritual insight
Barnes' Notes on the Bible Protestant 1832
Barnes insists the apostle claims full verbal inspiration: the Holy Spirit guided not only the doctrines but the very words the apostles used. He interprets "comparing spiritual things with spiritual" as explaining spiritual truths in words supplied by the Spirit, simple and fitting, not in human eloquence. This makes the passage a clear claim to divine inspiration covering both content and expression.
Calvin's Commentaries Reformed 1564
Calvin's emphasis falls on Paul's deliberate refusal of rhetorical polish so the Spirit's power would stand alone, unadorned and unmistakable. Paul's plain, unstudied style is itself the point: human eloquence, however impressive, would only obscure the secret revelation of Christ and salvation that the Spirit alone teaches.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools prefers the interpretation that "comparing spiritual things with spiritual" means explaining spiritual truths to those who are spiritually qualified. This fits Paul's argument that his teaching is unintelligible to the natural person but can be grasped by the spiritually mature.
Geneva Bible Notes Reformed 1599
The Geneva Notes insist that authentic Christian teaching is delivered not with human wisdom but with words taught by the Holy Spirit. Spiritual truths must be compared with other spiritual truths, meaning Scripture interprets Scripture rather than relying on human reasoning. This method keeps the focus on divine revelation rather than human skill.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the Holy Spirit supplies preachers not only with the content of divine truths but also with the very words to express them. These words come from Scripture, not from human eloquence or philosophy. The preacher then compares spiritual truths with spiritual writings, especially the Old Testament, to demonstrate their harmony.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees Paul's phrase as carrying several related meanings at once. It implies that spiritual truths can only be grasped by Spirit-taught people, that such truths must be explained in spiritual language rather than worldly wisdom, and that the Old and New Testaments illuminate each other when compared together.
Lange's Commentary Reformed 1857
Lange stresses that Paul's disclaimers about human wisdom do not mean the Gospel lacks wisdom altogether. Instead, Paul presents a divine wisdom hidden in mystery, reserved for mature believers and revealed only by the Spirit. This wisdom, the eternal plan of salvation, remains inaccessible to natural human reason and to the rulers of this age.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Paul’s message was not the worldly wisdom prized by Jews or Greeks, but the highest divine wisdom. This wisdom, however, is only understood by mature Christians—those well instructed in the faith and grown in the things of God.
Vincent's Word Studies Evangelical 1887
Vincent argues that Paul means the Spirit provides not only the spiritual truths but also the words that fit them. He rejects interpretations about interpreting or adapting, and insists Paul says the apostles combine spiritual things with spiritual forms of expression, not with human wisdom.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that every word of Scripture is taught by the Holy Spirit, not just the ideas. This means believers must hold the very language of the Bible in high regard, using those Spirit-given words to explain spiritual truths rather than relying on human wisdom or eloquence.