{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-300","native_reference":{"book_number":530,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":11,"verse_to":11},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: The Spirit of God has taught us what he knows by nature, not what he has been taught himself. Furthermore, he has taught us about the mystery of Christ, because he is not just the Spirit of God but the Spirit of Christ as well.<br/><i>— COMMENTARY ON PAUL'S EPISTLES</i></p><p><b>Gregory the Dialogist</b>: As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? On what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise.<br/><i>— Morals on the Book of Job, Book 15</i></p><p><b>Origen of Alexandria</b>: The salvation of the human spirit is annulled — the spirit concerning which the Apostle speaks: \"no one among men knows what is in man; only the spirit of man, which is in him.\" Since the Savior desired to save the spirit of man, concerning which the Apostle spoke in this manner, He took up also the spirit of man.<br/><i>— DIALOGUE WITH HERACLIDES</i></p><p><b>Severian of Gabala</b>: God and the Holy Spirit are two persons, whereas a man and the spirit in him are not two persons but one man. What Paul means is that just as in the man there is a cohesion in knowing, so the knowledge of the Father and the Spirit is one. What the Spirit searches is therefore already known to him.<br/><i>— PAULINE COMMENTARY FROM THE GREEK CHURCH</i></p><p><b>Shepherd of Hermas</b>: For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned.<br/><i>— Shepherd of Hermas, Commandment 11</i></p><p><b>Tertullian</b>: Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, \"Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel? ... or who taught Him knowledge, and showed to Him the way of understanding? \" With whom the apostle agreeing exclaims, \"Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!\" \"His judgments unsearchable,\" as being those of God the Judge; and \"His ways past finding out,\" as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and \"in the wisdom of God by wisdom knowing not God,\" they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem. We, however, know that \"the foolishness of God is wiser than men, and the weakness of God is stronger than men.\"<br/><i>— Against Marcion Book II</i></p><p><b>Tertullian</b>: If any material was necessary to God in the creation of the world, as Hermogenes supposed, God had a far nobler and more suitable one in His own wisdom -one which was not to be gauged by the writings of philosophers, but to be learnt from the words of prophets. This alone, indeed, knew the mind of the Lord. For \"who knoweth the things of God, and the things in God, but the Spirit, which is in Him? \" Now His wisdom is that Spirit. This was His counsellor, the very way of His wisdom and knowledge.<br/><i>— Against Hermogenes</i></p><p><b>Tertullian</b>: With us, however, the Son alone knows the Father, and has Himself unfolded \"the Father's bosom.\" He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father's, which He has accomplished, which He had known most intimately, even from the beginning. \"For what man knoweth the things which be in God, but the Spirit which is in Him? \" But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word.<br/><i>— Against Praxeas</i></p>","source_html_sha256":"9ae08fccac25bd5bc286cdae84daad67fed0f928a86dcad07888d4f59b303ffd","source_module":"ECF","source_row_id":300,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"2485b20236dc0cf8a5835172b2e8e1db4006032d81caef5dc4242fb8c87fd396","translator":null,"work":null}