Word Pictures in the New Testament - David Cox

Word Pictures in the NT [1 Corinthians: Chapter 2].
(Findlay). Paul explains why this is no longer hidden, "for God
revealed unto us" the wonders of grace pictured in verse 9. We
do not have to wait for heaven to see them. Hence we can utter
those things hidden from the eye, the ear, the heart of man. This
revelation (\apekalupsen\, first aorist active indicative) took
place, at "the entry of the Gospel into the world," not "when we
were admitted into the Church, when we were baptized" as
Lightfoot interprets it. {Through the Spirit} (\dia tou
pneumatos\). The Holy Spirit is the agent of this definite
revelation of grace, a revelation with a definite beginning or
advent (constative aorist), an unveiling by the Spirit where
"human ability and research would not have sufficed" (Robertson
and Plummer), "according to the revelation of the mystery" (Ro
16:25), "the revelation given to Christians as an event that
began a new epoch in the world's history" (Edwards). {Searcheth
all things} (\panta eraun•i\). This is the usual form from A.D. 1
on rather than the old \ereuna•\. The word occurs (Moulton and
Milligan's _Vocabulary_) for a professional searcher's report and
\eraun•tai\, searchers for customs officials. "The Spirit is the
organ of understanding between man and God" (Findlay). So in Ro
8:27 we have this very verb \erauna•\ again of God's searching
our hearts. The Holy Spirit not merely investigates us, but he
searches "even the deep things of God" (\kai ta bath• tou
theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan"
(Re 2:24) and Paul's language in Ro 11:33 "Oh the depth of
the riches and wisdom and knowledge of God." Paul's point is
simply that the Holy Spirit fully comprehends the depth of God's
nature and his plans of grace and so is fully competent to make
the revelation here claimed.
2:11 {Knoweth} (\oiden, egn•ken\). Second perfect of root \id-\,
to see and so know, first perfect of \gin•sk•\, to know by
personal experience, has come to know and still knows. See First
John for a clear distinction in the use of \oida\ and \gin•sk•\.
{The spirit of man that is in him} (\to pneuma tou anthr•pou to
en aut•i\). The self-consciousness of man that resides in the man
or woman (generic term for mankind, \anthr•pos\). {The Spirit of
God} (\to pneuma tou theou\). Note the absence of \to en aut•i\.
It is not the mere self-consciousness of God, but the personal
Holy Spirit in his relation to God the Father. Paul's analogy
between the spirit of man and the Spirit of God does not hold
clear through and he guards it at this vital point as he does
elsewhere as in Ro 8:26 and in the full Trinitarian benediction
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