1 Corinthians 2:10-13
10. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
10. Nobis autem Deus revelavit per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunditates Dei.
11. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
11. Quis enim hominum novit, quae ad eum pertinent, nisi spiritus hominis, qui est in ipso? Ita et quae Dei sunt, nemo novit, nisi Spiritus Dei.
12. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.
12. Nos autem non spiritum mundi accepimus, seal Spiritum qui est ex Deo: ut sciamus quae a Christo donata sunt nobis:
13. Which flyings also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
13. Quae et loquimur, non in eruditis humanae sapientiae sermonibus, sed Spiritus sancti, spiritualibus spiritualia coaptantes.
This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other's thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man's innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other -- that his own spirit alone has the true knowledge of it. There is this difference, however, between God's thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom, the loftiness of which is not reached by the weakness of the human intellect. Thus the light shineth in darkness, (John 1:5,) aye and until the Spirit opens the eyes of the blind.
It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt -- as to final perseverance.1 Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul's doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity.2
"That ye may know what is the hope of your calling."
1 The reader will find this subject treated of at greater length in the Institutes, volume 2. p. 143. -- Ed.
2 "Fondee en vne magnanimite heroique;" -- "Founded upon a heroical magnanimity."
3 "A similar rendering is given in some of the old English versions of the Scriptures. Thus, Wiclif's version, (1380,) it is rendered "not in wise wordis of mannes wisdom:" in Tyndale's version (1534) -- "not in the connynge wordes of mannes wysdome: and in Rhemls version (1582) -- "no(in learned wordes of humane wisedom." -- Ed.
4 "Es bons autheurs;" -- "In good authors."
5 Beza's view is substantially the same -- "Verba rei accommodantes, ut, sicut spiritualia sunt quae docemus, neque sinceritas doctrinae caelestis ullis humanis commentis est depravata, ita spirituale sit nostrum illius docendae ghenus: -- "Accommodating the words to the subject, so that as the things at we teach are spiritual, and the purity of heavenly doctrine is not corrupted by human contrivances, our mode of teaching it may in like manner be spiritual." -- Ed.
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