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11. For what man knoweth? Two different things he intends to teach here: first, that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly, that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit: for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” (Romans 11:34.) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God.

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.

The spirit of a man Observe, that the spirit of a man is taken here for the soul, in which the intellectual faculty, as it is called, resides. For Paul would have expressed himself inaccurately if he had ascribed this knowledge to man’s intellect, or in other words, the faculty itself, and not to the soul, which is endued with the power of understanding.

12. Now we have received, not the spirit of the world He heightens by contrast the certainty of which he had made mention. “The Spirit of revelation,” says he, “which we have received, is not of the world, so as to be merely creeping upon the ground, so as to be subject to vanity, or be in suspense, or vary or fluctuate, or hold us in doubt and perplexity. On the contrary, it is from God, and hence it is above all heavens, of solid and unvarying truth, and placed above all risk of doubt.”

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. ¹²⁰¹²⁰     The reader will find this subject treated of at greater length in the Institutes, volume 2, p. 143. — Ed. 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. ¹²¹¹²¹     “Fondee en vne magnanimite heroique;” — “Founded upon a heroical magnanimity.”

That we may know the things that are given us by Christ. The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In Ephesians 1:18, he says what amounts to the same thing —

“That ye may know what is the hope of your calling.”