_Xvil. 10,,25); so that it is one thing to
have the Spirit who ‘‘sounds the deeps of God” and to “have the mind of Christ”’ (16). The like profound insight is claimed, in virtue of his possessing the Holy Spirit, by the writer of the Wisdom of Solomon (vii.), but ina ὑπεροχὴ λόγου καὶ σοφίας that goes to discredit the assumption; cf. also Sirach xlii. 18. The attributes there assigned to the half-personified ‘‘ Wisdom,” N.T. theo- logy divides between Christ and the Spirit in their several offices towards man. The “Spirit” is apprehended in Wisdom under physical rather than, as by Paul, under psychological analogies. Ver. 11. “For amongst men, who knows (οἶδεν) the things of the man, except the spirit of the man that is within him? So also the things of God none has perceived (ἔγνωκεν), except the Spirit of God.” Far from being otiose, ἀνθρώπων is emphatic: P. argues from human to Divine personality; each heart of man has its secrets (τὰ τοῦ ἀνθρώπου) ; ‘“nor even the dearest soul, and next our own, knows half the reasons why we smile or sigh”; there is a corresponding region of inner personal consciousness with God (τὰ τοῦ Θεοῦ). As the man’s own spirit lifts the veil and lights the
752
ο Rom. vill. φοῦ Θεοῦ. 15; Acts
12. ἡμεῖς δὲ οὗ τὸ ' πνεῦμα τοῦ κόσμου ° ἐλάβομεν,
viii. τς Πω ἀλλὰ TO? Πνεῦμα τὸ Pex τοῦ } Θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ
X. 47, ΧἰΧ.
2; JO. xX.I χαρισθέντα ἡμῖν: 13. & καὶ λαλοῦμεν, οὐκ ἐν " διδακτοῖς " ἀνθρω-
22; cf.2
Tim.i.7. πίνης σοφίας λόγοις, GAN’ ἐν * διδακτοῖς * Πνεύματος “Ayiou,! "πνευ-
το TV. του κοσμου,
hl. ; of. Eph. it 2,
vi. 45 (Isa. liv. 13); cf. 1 Th. iv. 9. t See ver. 4. U 11. 1, xiv. 37; Gal. vi. 1.
p Rey. xi. 11; απο in same connexion, vi. 19, mapa, Jo. xv. 26. Ph. i. 29; Phm. 22; Acts iii. 14; cf: Rom. viii. 32; Gal. ΠΠ. τὸ; Ph. 11.9; Acts xxvil. 24.
q Passive, r Jo.
s iv. 3, x. 13; Rom. vi. 19; Jas. iii. 7; 1 Pet. ii. 13; Num. v. 6
1 Om. αγιον alluncc. but DcLP. The insertion is a Syrian emendation.
recesses penetrable by no reasoning from without, so God’s Spirit must communi- cate His thoughts,—or we shall never know them. This reserve belongs to the rights of self-hood. Paul’s axiomatic say- ing assumes the personality of God, and man’s affinity to God grounded therein. P. does not in this analogy limit the "Άγιον Πνεῦμα by human conditions, nor reduce Him to a mere Divine self- consciousness (τὸ ἐκ τοῦ Θεοῦ, 12, guards us against this); the argument is α minori ad majus C in Gal. iii. 15, Rom. ν. 7, Luke xi. 13), and valid for the point in question. The Ap. ascribes to a man a natural πνεῦμα (cf. ν. 5, I Thess. v. 23), which manifests itself in yous and ovvetSyots (Rom. wi. 15, vii. 25, etc.; see Cr. on these terms), akin to and receptive of the Πνεῦμα Θεοῦ; but not till quickened by the latter is the arvedpa ἨἈνθρώπον regnant in him, so that the mam can be called πνευματικός (see note on 15).—On οἶδεν, as diff. from ἔγνωκεν, See note to ver, 8: “while οἶδα is simple. and absolute, γινώσκω is rela- tive, involving morévor less the idea of a process of examination”’ (Lt.): “no one has got to know τὰ τοῦ Geov’’—has by searching (το) found Him out (Job xi. 7, xxiii. 9, etc. ; John xvii. 25)—only His own Spirit knows, and therefore reveals Him.
Ver. 12. ἡμεῖς δέ, ‘ But we’’: cf. the emphatic ἡμῖν of νετ. το (see note) and the ἡμεῖς δὲ of 1. 23, standing in con- trast with the σοφοὶ and δυνατοὶ of the world. The κόσμος whose “‘spirit’’ the App. ‘‘did not receive,” is that whose ‘wisdom God has reduced to folly” (i. 20 f.), whose “rulers crucified the Lord” (8), its spirit is broadly conceived as the power animating the world in its antipathy to God (cf. 2 Cor. iv. 4, Eph. ii. 2, John xii. 31, etc., 1 John iv. 1-6). Others (Est., Cv., Bz., Hn., Sm.) read the phrase in a more abstract —perhaps too modern —sense, ‘sapi- entia mundana et szcularis,” or ‘the world-consciousness" (Hf.), or “l'esprit