1 Coríntios 2

John Calvin · Citado em PreceptAustin

1 Coríntios 2

Calvin wrote: “The testimony of the Spirit is superior to reason. For … these words will not obtain full credit in the hearts of men until they are sealed by the inward testimony of the Spirit.” Someone else has suggested that the best man can do on his own is to “gnaw the bark of Scripture without getting to the wood.” God must open the eyes of our understanding before we can truly know and rightly interpret His truth. His truth is available only to those with a regenerate spirit and in whom His Spirit dwells, for only the Spirit can illumine Scripture. Just as the physically blind cannot see the sun, the spiritually blind cannot see the Son. Both lack proper illumination. Martin Luther said, “Man is like a pillar of salt, like Lot’s wife—he is like a log or a stone, he is like a lifeless statue which uses neither eyes nor mouth, neither senses nor heart—unless he is enlightened, converted and regenerated by the Holy Spirit.” (MNTC-1 Cor) A T

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Calvin - Having shut up all mankind in (spiritual) blindness, and having taken away from the human intellect the power of attaining to a knowledge of God by its own resources (Ed: Referring to special revelation, not natural revelation, to which all men have access - Ro 1:18-21 - so that all men are without excuse!), he now shows in what way believers are exempted from this blindness, — by the Lord’s honoring them with a special illumination of the Spirit. John MacArthur emphasizes that "The Holy Spirit is the divine Author of Scripture. He used many human agents, but the message is entirely His. The revelation is God’s pure Word." (New Testament Commentary) David gives us an OT parallel in Psalm 25:14 writing that "The secret (Hebrew = sod = confidential talk, secret counsel, speaks of intimacy and fellowship) of the LORD is for those who fear Him, and He will make them know (Lxx = deloo = make clear, evident, or plain by words) His covenant." This is what Jehovah did with the writers of the New Testament. C H Spurgeon gives a great illustration of our desperate, constant need of the Holy Spirit to open our natural eyes to supernatural truth... The Spirit guiding into all truth - Truth may be compared to some cave or grotto, with wondrous stalactites hanging from the roof, and others starting from the floor; a cavern glittering with spar and abounding in marvels. Before entering the cavern you inquire for a guide, who comes with his lighted flambeau. He conducts you down to a considerable depth, and you find yourself in the midst of the cave. He leads you through different chambers. Here he points you to a little stream rushing from amid the rocks, and indicates its rise and progress; there he points to some peculiar rock and tells you its name, then takes you into a large natural hall, tells you how many persons once feasted in it, and so on. Truth is a grand series of caverns, it is our glory to have so great and wise a Conductor as the Holy Spirit. Imagine that we are coming to the darkness of it. He is a light shining in the midst of us to guide us. And by the light He shows us wondrous things. He teaches us by suggestion, direction, and illumination. Revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse) literally means to remove the cover from. Thus the idea is to remove that which conceals something. Almost all of the NT uses are figurative use, and relate to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). In this context the question is what did was divinely revealed? If we examine the context, it becomes clear that God revealed the wonders of grace pictured in 1Cor 2:9. Revealed is aorist Indicative signifying that this revelation had a definite beginning or advent, which A T Robertson interprets as coinciding with "the entry of the Gospel into the world." Through the Spirit (dia tou pneumatos) refers in context to the Holy Spirit, the Agent of God's revelation. Notice that while this is the first mention of the Holy Spirit in this letter, Paul now proceeds to mention Him six times in this section (1Cor 2:10-16 = 1Cor 2:10-twice and once in each of the following verses - 1Cor 2:11, 12, 13, 14). Edwards - "The revelation given to Christians as an event that began a new epoch in the world's history." While there is no longer any new revelation, the selfsame Spirit gives illumination to all believers, and without His illumination we cannot understand the Word. As the Psalmist writes "The unfolding (opening, unveiling giving understanding of something otherwise difficult) of Thy words gives light. It gives understanding to the simple." (Ps 119:130+) In fact, it is always a good practice before we open the Word, to go to God asking Him to open our heart to receive the Word, praying "Open my eyes, that I may behold Wonderful things from Thy law." (Ps 119:18+). THOUGHT - Do you remember (sadly I often forget!) to ask God's Spirit to open your "spiritual eyes" before you open His Word? Related Resource: Illumination of the Bible Charles Hodge - What was undiscoverable by human reason, God has revealed by his Spirit. Unto us, i.e. unto those to whom this revelation, was made, viz. "the holy apostles and prophets," Ephesians 3:5. This revelation was made by the Spirit, for He alone is competent to make it; for He alone searches the deep things of God. (1 Corinthians 2 - Hodge's Commentary) Spiritual Sight Restored - A little boy was born blind. At last an operation was performed — the light was let in slowly. When one day his mother led him out of doors and uncovered his eyes, and for the first time he saw the sky and the earth, "Oh, mother!" he cried, "why did you not tell me it was so beautiful?" She burst into tears, and said, "I tried to tell you, dear, but you could not understand me." So it is when we try to tell what is in Christ. Unless the spiritual sight is opened by the Holy Spirit we cannot understand. (1 Corinthians 2-10 Sermons) Divine Revelation - R. Watson. I. ITS INDISPENSABLE NECESSITY TO THE KNOWLEDGE OF GOD. Because — 1. God stands alone, and is known only to Himself. 2. He is infinitely less comprehensible than men who cannot, though of the same nation, comprehend each other. II. ITS POSSIBILITY AND SUFFICIENCY. The Spirit — 1. Is as intimately one with God as the spirit of man is one with Himself. 2. Knows all things perfectly. 3. What He knows He can reveal. III. ITS CONTENTS AND OPERATION. 1. It contains a revelation of the Divine purpose, of Christ, of the things prepared for us in eternity. 2. He who teaches these things awakens desire, produces faith, confirms and comforts the heart in the knowledge of them. (Divine Revelation) For (for the Spirit searches all things) - Paul introduces a second term of explanation in this 1Cor 2:10. In context Paul is amplifying how the Spirit could reveal truth and by implication, the extent and depth of that truth ("all things… depths of God."). As an aside Paul uses this literary tool (term of explanation) probably more than any other Biblical writer. Therefore it behooves us to become facile in interrogating Paul's "for's." This discipline will often yield valuable insights into the passage, as the Spirit illumines (sheds light on) the text. The verb searches might suggest that the Spirit is not omniscient and that He needs to search for truth that He does not already know. Nothing could be further from the truth, for as the third member of the Trinity, the Spirit has all the attributes of God, including omniscience. As Leon

1 Coríntios 2:10-16

Calvin - God does not bestow the Spirit on His people in order to set aside the use of His Word, but rather to render it fruitful… The heavenly doctrine proves to be useful and efficacious to us in so far as the Spirit both forms our minds to understand it and our hearts to submit to its yoke. Adrian Rogers - You can have a divinely inspired Bible in your hand and not understand it apart from (divine) illumination. C H

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Calvin wrote, "The heavenly doctrine proves to be useful and efficacious to us in so far as the Spirit both forms our minds to understand it and our hearts to submit to its yoke."[7] 2. The role of the Spirit in interpreting the Bible does not mean that one's interpretations are infallible. Inerrancy and hence infallibility are characteristics of the Bible's original manuscripts, but not of the Bible's interpreters. The manuscripts were inerrant because of the Holy Spirit's guarding and guiding the writers to record what He wanted recorded, word for word. But such a superintending work cannot be claimed for interpreters of the Word. In inspiration the Holy Spirit superintended the authors in order to override any human error. In interpretation the Holy Spirit guides but He does not guard against infallibility. To elevate one's interpretations to the level of infallibility would blur the distinctions between inspiration (a past, now completed work of the Spirit in the recording of Scripture) and interpretation (a present, ongoing work of the Spirit in helping interpreters in the comprehending of Scripture). Also it would ascribe to Protestants a level of infallibility for human leaders which evangelicals reject in Roman Catholicism. Therefore allowing the right of private (individual) judgment in interpreting the Bible does not mean that all the results of private interpretation are accurate. 3. The work of the Spirit in interpretation does not mean that He gives some interpreters a mental acuity for seeing truths under the surface that are not evident to any other dedicated Bible students. The interpreter, then, if he thinks he finds a "hidden" meaning divergent from the normal, literal meaning of the passage, cannot claim the Holy Spirit's help. 4. The role of the Holy Spirit in Bible interpretation means that the unregenerate do not welcome and apply God's truth, though they are able to comprehend many of its statements cognitively. Obviously unsaved men can mentally grasp something of the objective data of the Bible. Many unbelievers have understood many of the historical facts presented in the Word of God. Some have even followed the logic of certain portions of the Bible. They have cognitively grasped certain objective biblical facts - that certain Bible personalities performed certain tasks, said certain words, went to certain geographical locations, argued with certain points of logic, and so on - yet they do not personally know the God of the Scriptures. "The world through its wisdom did not know him" (1 Cor 1:21). Even with determined and diligent research on a high scholarly level, they are unable to respond to the true divine sense of the Scriptures.[8] The Spirit's illuminating of Christians, then, must include something more than mental apprehension of the Bible of which non-Christians are capable. Though the unsaved may mentally observe objective data of the Bible, it remains foolishness to them (1 Cor 1:18; 2:14 ). Though perhaps able to follow the logic of Paul's reasoning in his epistles, unbelievers do not "take to heart" the truth involved. The grammar of John 3:16 may be clear to the unsaved, but this does not mean that they receive to their hearts the truth of the verse . The unsaved do not welcome God's truth, because it strikes at the very core of their sinfulness. Only the saved are able to welcome God's truth. When Paul stated in 1 Corinthians 2:14 that "the man without the Spirit ("soulish, unsaved man") does not accept the things that come from the Spirit of God, "he did not mean that an unsaved person is totally incapable of comprehending any of the grammatical data of the Bible. Rather, Paul meant that a non-Christian does not welcome its truth! The Greek word translated "accept" means "welcome." If "receive" were intended, a different Greek word would have been used. The verse does not mean that an unsaved person, who is devoid of the Holy Spirit, cannot understand mentally what the Bible is saying; instead it means that he does not welcome its message of redemption to his own heart.[Daniel F. Fuller, "Do We Need the Holy Spirit to Understand the Bible"?] He rejects the message, refusing to appropriate it and act on it. By contrast, people in Berea "received (from "") the message with great eagerness" (Acts 17:11), and the Thessalonians "received the Word… with the joy of the Holy Spirit" (1Th 1:6). The statement in 1 Corinthians 2:14 that the things of the Spirit of God are "foolishness" to an unbeliever would indicate that he has some understanding of what the Bible says. Otherwise, if nothing were communicated to him, how could he judge such a communication to be foolish? He could not call something foolishness unless he had some cognitive awareness of it. "But," someone may argue, "this verse also states that an unsaved person cannot even know the things of the Spirit. Does not this argue against the point being made that the unsaved can be cognizant of Bible facts?" No, because the Greek word (ginosko) that is used means "know by experience", as opposed to eido which means "know intuitively or intrinsically." An unbeliever does not know God's truth experientially. He may grasp portions of it mentally, but he does not discern it spiritually nor experience it personally. Virkler summarizes this point well when he writes: "Thus unbelievers do not know the full meaning of scriptural teaching, not because that meaning is unavailable to them in the words of the text, but because they refuse to act on and appropriate spiritual truths for their own lives. Furthermore, the psychological results of such refusal make them less and less able (and willing) to comprehend these truths." [Henry A. Virkler, Hermeneutics: Principles and Processes of Biblical Interpretation] In illumination the Holy Spirit's work is not only to show what the Bible means, but also to persuade Christians of its truth. Illumination is the Spirit's work, enabling Christians to discern the meaning of the message and to welcome and receive it as from God. Hodge states that obedience in the believer's life is the inevitable result of the illuminating work of the Spirit. [Charles Hodge, Systematic Theology] To receive God's truths fully, one must first understand them and then appropriate them. Bromiley expresses this fact when he says that the Holy Spirit, who has given the Word of God, seeks to "open the eyes of the readers to perceive its truth and receive its light."[Geoffrey W. Bromiley, "The Biblical Doctrine of Inspiration] Klooster puts it this way: "Understanding Scripture requires more than an intellectual grasp of the historical setting of the text or the literary structure of the passage". Heart-understanding demands the heart response in the totality of one's being to the living, triune God." [Fred H. Klooster, "The Role of the Holy Spirit in the Hermeneutic Process"] 5. The Spirit's role in hermeneutics does not mean that only Bible scholars can understand the Bible. The Bible was given to be understood by all; hence its interpretation is not in the hands of an elite few. (cf. 1 John 2:20, 27). And yet believers ought not neglect the interpretive helps that can be afforded by biblical scholars. 6. The Holy Spirit's role in interpreting Scripture requires spiritual devotion on the part of the interpreter. Thomas "Aquinas used to pray and fast when he came to a difficult passage of Scripture. Most of the scholars whose Biblical studies have blessed the church have mixed prayers generously with their studies."[Ramm, Protestant Biblical Interpretation] "A deep religious experience has enlightened many an otherwise ill-instructed mind as to the meaning of much of the Holy Writ."[McClintock and James Strong, Cyclopedia of Biblical, Theological and Ecclesiastical Literature] "Apart from the quickening of the Spirit, the interpreter will have only words and phrases. Only through the Holy Spirit can he enter into the meaning of the biblical writers… "[A. Berkeley Mickelsen, Interpreting the Bible] However, this is not to say that prayer automatically guarantees that a person's interpretations will be accurate. Spiritual devotion, depth, and sensitivity make correct interpretations more possible, but does not assure their accuracy. More is involved, as other propositions indicate. 7. The Holy Spirit in interpretation means that lack of spiritual preparedness hinders accurate interpretation. [Joseph Parker, The Paraclete] A worldly Christian, one who is not obeying the truth and is not yielded to the Lord, is unable to understand the Word fully (1 Cor 3:1-3) and "is not acquainted with the teaching about righteousness" (Heb 5:13). A Christian who is in sin is susceptible to making inaccurate interpretations of the Bible because his mind and heart are not in harmony with the Spirit. As Chafer wrote, "Carnality of life excludes [believers] from understanding, or progressing in, the deep things of God."[Lewis Sperry Chafer, He That Is Spiritual] God reveals His truths by the Spirit only to spiritual Christians. "The spiritual man" has greater depth in his discernment of spiritual truths (1 Cor 2:15). 8. The role of the Spirit in interpretation is no substitute for diligent study. With a heart sensitive to the Spirit, the interpreter must study the Word intensely. The point here is that the Spirit does not make study superfluous. "The more self-consciously active the interpreter is in the process, the more likely is the Spirit's illumination."[Klooster, "The Role of the Holy Spirit,"] The Holy Spirit works through the efforts of the individual as he reads the Bible, and studies it, meditates on it, and consults other works about it. In the inspiration of the Bible the Holy Spirit was working but so were the human authors. In a similar way in the interpretation of the Bible, human work is involved. 9. The Spirit's work in biblical interpretation does not rule out the use of study helps such as commentaries and Bible dictionaries. "It is often asserted by devout people that they can know the Bible competently without helps."[Ramm, Protestant Biblical Interpretation,] They assume they can go to the Bible and that the Holy Spirit interprets it for them directly. This seems to them more spiritual than relying on man's writings. Ramm answers this view by stating that no one has either the right or the learning to bypass all the godly learning [Ibid] of other Bible scholars both past and present. He suggests that such an affirmation is "a veiled egotism." [Ibid] Of course commentaries can come between a person and the Bible. It is possible to rely on others' interpretations to the neglect of one's own personal study of the Scriptures. Rather than using commentaries and other study helps as a crutch and accepting others' views unquestioningly, one should consult them and evaluate the views suggested in the light of his own study of the Scriptures (cf. Acts 17:11). This should be done prayerfully and humbly in dependence on the Spirit's guidance. Chafer addresses this point well. "No student of the Scriptures should be satisfied to traffic only in the results of the study of other men. The field is inexhaustible and its treasures ever new. No worthy astronomer limits his attention to the findings of other men, but is himself ever gazing into the heavens both to verify and to discover; and no worthy theologian will be satisfied alone with the result of the research of other theologians, but will himself be ever searching the Scriptures." [Systematic Theology, 8 vols] 10. The ministry of the Holy Spirit in Bible interpretation does not mean interpreters can ignore common sense and logic. Since the Spirit is "the Spirit of truth" (John 14:17; 15:26 ; 16:13 ), He would not teach concepts that failed to meet the tests of truth. (In a correspondence theory of truth, truth is what corresponds to the actual state of affairs.[Cf. Norman L. Geisler, "The Concept of Truth in the Contemporary Inerrancy Debate"]) The Holy Spirit does not guide into interpretations that contradict each other or fail to have logical, internal consistency. Two believers may be spiritual, but one or both may be wrong in their understanding of a Bible passage because of failure to think through the Bible logically. Two contradictory views may both be wrong, or one may be wrong, but they cannot both be correct. The Spirit seeks to aid the Spirit-filled learner to think clearly and accurately. The interpreter "must employ principles of reasoning in making inductions, deductions, analogies, and comparisons."[25] Bible students recognize that while the Bible is a unique book - inspired by the Holy Spirit and therefore infallible and authoritative - it is a written means of communication (from God to man), which suggests that it must be understood in that light. As with any written communication the interpreter seeks to expose the meaning of the passage in its original setting, as it was understood by its original hearers. The Bible was written in languages unknown by most modern readers today, in cultural environments that differ from those in Western culture, in geographical settings that are distant from most present-day readers of the Bible, and in literary styles unlike many common literary forms today. These gaps - linguistic, cultural, geographical, and literary - are often hindrances to communication. Removing these hindrances or closing the gaps is much of what is involved in properly interpreting the Bible.[26] Just as one uses common sense in seeking to bridge communication gaps within his own culture, so he should use common sense in interpreting the Bible. A reader normally gives an author the benefit of doubt if the author makes a statement that seemingly conflicts with a previous statement. The same should be granted the Bible. Also a reader normally uses principles of logic in seeking to understand an author's writing. He does not read into the writing a meaning that is foreign to the material. The same should be granted with regard to the Bible. Though spiritual truths often supersede man's reasoning ability, they do not contradict or conflict with reason. Clear thinking, then, along with normal procedures followed in comprehending written communications is essential in Bible interpretation and harmonizes with the Holy Spirit's role. 11. The place of the Holy Spirit in interpreting the Bible means that He does not normally give sudden intuitive flashes of insight into the meaning of Scripture. Though many passages are readily understood, the meaning of others may come to light only gradually in the arduous process of careful study (as stated earlier in proposition 8). Still other times an interpreter may concentrate on a passage a long time with its meaning still eluding him. But later, after leaving the passage for awhile, the meaning may seem to jump to his mind suddenly. "The interpreter's struggle to understand always precedes that… experience, it does not occur in connection with a text on which one has expended no effort."[27] This sudden insight, if it occurs, does not come without his having studied the passage earlier. To speak of the Spirit's part in hermeneutics is not to suggest some mysterious work that is beyond verification or validation. Lee argues against the view that the role of the Holy Spirit in interpretation and religious instruction means that His activity is a "mysterious and unfathomable" work [28] so that learning activity is unexplainable, unpredictable, or unverifiable, [29] or that teaching and learning are "miracles magically wrought by… zaps of the Holy Spirit."[30] Though Lee stresses this valid point about learning not coming by sudden impulses of the Holy Spirit, he then goes too far in ruling out the Holy Spirit's work altogether.31 To depend on the Holy Spirit is, Lee says, to "spookify" religious instruction as if it were "an ethereal, mysterious, non-terrestrial affair which is fundamentally beyond the regular workings of nature." [32] But while some educators may seek to overemphasize the Holy Spirit, an equally dangerous direction is to neglect His work completely. 12. The Spirit's ministry in interpreting the Bible is included in but not identical with illumination. Illumination, as stated earlier, is the Spirit's work on the minds and hearts of believers that enables them not only to discern the truth but also to receive it, welcome it, and apply it. In interpretation a believer is aided by the Spirit to ascertain the meaning of a passage. This is the first step in illumination. But illumination is not complete until one has appropriated it to his life. Interpretation involves perception; illumination includes it but also involves reception. 13. The role of the Spirit in scriptural interpretation does not mean that all parts of the Bible are equally clear in meaning. Some scholars claim that all the Bible is equally perspicuous, that its meaning is clear and plain. However, perspecuity does not mean that all parts of the Bible are equally clear. Even Peter said that Paul's epistles "contain some things that are hard to understand" (2 Pet 3:16). Perspecuity means, instead, that the central message of the Bible, the message of salvation, is clear to all. 14. The Spirit's work in interpretation does not result in believers having a comprehensive and completely accurate understanding of the entire Scriptures. The exact meaning of many passages still eludes many Bible scholars, even after a lifetime of study in the Scriptures. The precise meaning of some verses will not be known until believers see the Savior "face to face" (1 Cor 13:12). Students of the Bible, even though they are devout and are Spirit-taught, must admit that the correct interpretation of at least some passages simply cannot be fully ascertained this side of heaven. These propositions suggest that at least five elements are necessary for properly interpreting the Bible: salvation, spiritual maturity, diligent study, common sense and logic, and humble dependence on the Spirit of God for discernment. Clearly the Holy Spirit needs to be much involved in the process of a believer's efforts to comprehend and interpret the Bible. (The Role of the Holy Spirit in Hermeneutics- by Roy B. Zuck) Open My Eyes, That I May See Written by Clara H Scott Piano rendition by Nathanael Provis (Beautiful!) Open my eyes, that I may see Glimpses of truth Thou hast for me; Place in my hands the wonderful key That shall unclasp, and set me free. Refrain: Silently now I wait for Thee, Ready, my God, Thy will to see: Open my eyes, illumine me, Savior divine! Open my ears, that I may hear Voices of truth Thou sendest clear; And while the wave notes fall on my ear, Ev’rything false will disappear. Refrain Open my mouth, and let me bear Gladly the warm truth ev’rywhere; Open my heart, and let me prepare Love with Thy children thus to share. Refrain Charles Hodge - Spiritual Judgment - The epithet pneumatikos ("spiritual") as applied to believers is significant and comprehensive. It does not mean rational as opposed to sensual. It is the indwelling of the Spirit that gives character to the believer. The Spirit has an illuminating power, so that new discernment is imparted to the soul. This does not arise from light shed on the object, but from the effect produced on the mind. Its faculty of vision is restored; its eyes are opened. Before it was blind — not rationally so as not to perceive truth in its logical relations, nor morally so as to be insensible to moral distinctions, but spiritually so that it cannot discern the things of the Spirit. The case of the Jews in their judgment concerning Christ is an example. They saw that He was a wise man, that He was just, benevolent, and kind. They understood His words, but had no such discernment of His character as enabled them to see the glory of God as it shone in Him. The effect, therefore, produced in the mind is the ability to discern the things of the Spirit. Hence — I. THERE IS A COINCIDENCE OF JUDGMENT BETWEEN THE BELIEVER AND GOD. What God declares to be true the believer sees to be true. He acquiesces in the judgment of God as to sin, the method of salvation, the person of Christ, the doctrines of grace, the reality and importance of eternal things. So in his judgments of men. Those whom God approves the believer approves. This is the ground — 1. Of the unity of faith among believers. 2. Of the unity of fellowship; so that all Christians recognise each other. 3. Of the authority of the Church, and of the only legitimate authority of tradition. 4. Why schism is a sin. II. THERE IS ALSO A COINCIDENCE OF FEELING, i.e., the spiritual love what and whom God loves, and hate what and whom God hates. The friends of God are their friends. This is the reason why they have a common experience, and why they love each other as brethren. III. THERE IS A CONFORMITY IN THE LIFE OF THE BELIEVER WITH THE WILL OF GOD. He does what is in accordance with the mind of the Spirit. This is the ground of the community of worship. They all walk by the same rule and worship the same God and Saviour. IV. ALL RELIEVERS ARE UNITED SO AS TO FORM ONE BODY. Baffled? - Vernon C. Grounds - "Read it three times.” That was the advice William Faulkner gave when readers of his novel The Sound And The Fury complained that they couldn’t understand it. That’s good counsel. Some books require a first reading, a second reading, and still another reading before they yield their meaning. If we believe that a book has value, we may be willing to spend time and effort in deciphering and grasping its message. Faulkner’s advice surely can be applied to passages in the Bible that initially puzzle and perplex us. After all, the apostle Peter commented that Paul’s letters contained some things that are “hard to understand” (2Pe 3:16). While some concepts may be difficult, they’re not impossible to comprehend. Open my eyes that I may see Glimpses of truth Thou hast for me; Place in my hands the wonderful key That shall unclasp and set me free. —Scott To understand the Word of God, Rely on the Spirit of God. 1 Corinthians 2:16 For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ: tis gar egno (AAI) noun kuriou, os sumbibasei (FAI) auton? hemeis de noun Christou echomen. (PAI) who: Job 15:8, 22:2, 40:2 Isa 40:13,14 Jer 23:18 Ro 11:34 But: John 15:15, 16:13-16, 17:6-8 Ge 1:12 Eph 3:3,4) Reciprocal:, Deuteronomy 29:29 - secret Job 11:7 - Canst Job 21:22 - teach Job 36:23 - Who hath Isaiah 40:28 - no searching Daniel 4:35 - What John 7:8 - I go not 2 Corinthians 6:6 - knowledge Amplified - For who has known or understood the mind (the counsels and purposes) of the Lord so as to guide and instruct Him and give Him knowledge? But we have the mind of Christ (the Messiah) and do hold the thoughts (feelings and purposes) of His heart. [Isa. 40:13.]