The Holy Spirit does what no creature can do, namely search the deep things of God

Job 11 v 7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection?

8 It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?

9 The measure thereof is longer than the earth, and broader than the sea.

1 Cor 2 v 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

This is evidence that the Holy Spirit is the same being as God himself. Only God can search the being of God.

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7 Responses to The Holy Spirit does what no creature can do, namely search the deep things of God

  1. θ says:

    “Madmanna says: 1 Cor 2 v 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.”

    Actually the verses support the Unitarians and against the Trinitarians. An inherent spirit within man doesn’t need to search the things of a man, as it just automatically knows man’s things. But, the spirit still “needs” to do a deep searching of God, hence it means the spirit is not inherent within God.

    Man’s spirit automatically knows all of man’s things without doing any searching at all.
    But the spirit needs a searching before or in order to know God’s things.

    There’s no any searching whatsoever needed by God to know anything and everything.
    Isa 40:28
    Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

  2. Anonymous says:

    The Spirit is created and weak before God.
    Amos 4:13
    For, lo, he that formeth the mountains, and createth the spirit, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name.
    Isa 57:16
    For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

    Moreover the Spirit lacks a lot the divine qualities, even does not have the least attributes of being the perfect one:
    (i) It is not a Savior.
    (ii) It shall not be glorified by every creatures.
    (iii) It doesn’t have a heavenly throne.
    (iv) On the Final Judgment it is not a Judge nor participant of the vengeance of God.
    (v) It is never given a worship (Proskenuo).
    (vi) It is never given a religious service (Latreauo).
    (vii) It is not a requirement of belief for the eternal life.

  3. θ says:

    In order to make a rebuttal of the citation of Amos 4:13 (used by Tropici and Arians to prove that the Holy Spirit is a creation), Athanasius in his “Letters to Serapion” argues with a very weak and silly argument by assuming that throughout the Old Testament the Holy spirit is never called the “spirit”. In fact, it is, as in Num 11:25, Isaiah 4:4, and Isaiah 32:15.
    It proves Athanasius has a deficiency of knowledge of the Tanach.
    (i) Holy Spirit is just called spirit which rested upon the seventy elders to prophesy.
    Num 11:25
    And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.
    (ii) Holy Spirit is just called the spirit, by which the filthy sins are washed.
    Isa 4:4
    When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
    (ii) Holy Spirit is just called the spirit which was poured on high for a spiritual renewal.
    Isa 32:15
    Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.

    Athanasius, Letters to Serapion, epistle 1
    3. ‘We read’, they say, ‘in the prophet Amos, where God says: “I am he that establisheth thunder and createth spirit and declareth unto men his Christ, that maketh dawn and mist, that ascendeth unto the high places of the earth. The Lord God omnipotent is his name”. Hence we believed the Arians when they said that the Holy Spirit is a creature.’ So you read the passage in Amos.
    But that which is spoken in Proverbs, ‘The Lord created me as a beginning of his ways for his works’ — did you not read that? Or did you read it? You explain this passage in accordance with the truth, so that you do not call the Word a creature. But the passage in the prophet you do not explain. Simply hearing the word ‘spirit’, you supposed that the Holy Spirit is called a creature.
    Although in Proverbs it is clearly Wisdom who says ‘created’, yet you do well enough. You explain the text so as not to put the Artificer Wisdom among the creatures. But the text in the prophet gives no indication of the Holy Spirit; it only speaks of spirit.
    Why then, although there is in Scripture a great difference in the use of the word ‘spirit’, and although the text can properly be interpreted in an orthodox sense, do you — either out of love of contention or because you have been poisoned by the Arian serpent’s sting — suppose that it is the Holy Spirit who is referred to in Amos ?
    Only that you may not forget to regard him as a creature!
    4. Tell us, then, is there any passage in the divine Scripture where the Holy Spirit is found simply referred to as ‘spirit’ without the addition of ‘of God’, or ‘of the Father’, or ‘my’, or ‘of Christ’ himself, and ‘of the Son’, or ‘from me’ (that is, from God), or with the article so that he is called not simply ‘spirit’ but ‘the Spirit’, or the very term ‘Holy Spirit’ or ‘Paraclete’ or ‘of Truth’ (that is, of the Son who says, ‘I am the Truth’), — that, just because you heard the word ‘spirit’, you take it to be the Holy Spirit ?
    Leave out of account for the moment cases in which people who have already received the Holy Spirit are mentioned again, and places where the readers, having previously learned of him, are not ignorant of whom they are hearing when he is referred to again, by way of repetition and reminder, merely as ‘the Spirit.
    In these cases too it is generally used with the article. To sum up, unless the article is present or the above-mentioned addition, it cannot refer to the Holy Spirit.
    5 . But do you answer the question which has been put to you whether anywhere in the divine Scripture you have found the Holy Spirit called simply ‘spirit’, without the above-mentioned addition and apart from the qualification we have recorded.
    You cannot answer it!
    For you will not find it so in Scripture. But it is written in Genesis, ‘And the Spirit of God moved upon the face of the waters.’
    And a little later, ‘My Spirit shall not abide among these men, for they are flesh.’
    In Numbers, Moses says to the son of Nun, ‘Be not jealous for me. Would that all the Lord’s people were prophets, when the Lord bestows his Spirit upon them !’
    In Judges it is said of Gothoniel: ‘And the Spirit of the Lord came upon him and he judged Israel.’
    And again: ‘The Spirit of the Lord came upon Jephthah.’
    And concerning Samson: ‘The child grew’, it says, ‘and the Lord blessed him, and the Spirit of the Lord began to accompany him,’ and, ‘The Spirit of the Lord came upon him mightily.’
    David sings: ‘Take not thy Holy Spirit from me’; and again, in the one hundred and forty-second Psalm: ‘Thy good Spirit shall lead me in a plain country, for thy name’s sake, O Lord.’
    In Isaiah it is written: ‘The Spirit of the Lord is upon me, because the Lord hath anointed me.’
    And before this it was said : ‘Woe to you, rebellious children ! Thus saith the Lord : You took counsel, but not from me, and made covenants, but not through my Spirit, to add sins to sins.’
    And again: ‘Hear these things. From the beginning, I have not spoken in secret. When it was, I was there. And now the Lord hath sent me, and his Spirit.’
    A little later he speaks thus: ‘And this is my covenant with them, saith the Lord, My Spirit which is upon thee’; and again in what follows he adds: ‘Neither envoy nor angel, but the Lord himself saved them, because he loved them and had mercy on them ; he himself redeemed them and took them up and exalted them all the days of the age. But they were disobedient and provoked his Holy Spirit, and he was turned to enmity toward them.’
    And Ezekiel speaks thus: ‘And the Spirit took me up and brought me to the land of the Chaldaeans, to the Captivity, in a vision, by the Spirit of God.’
    In Daniel: ‘God raised up the Holy Spirit of a young man whose name was Daniel, and he cried with a loud voice, I am clear from the blood of this woman.’
    Micah says: ‘The house of Jacob provoked the Spirit of the Lord’ ; and by Joel, God says : ‘And it shall be after these things that I will pour out my Spirit upon all flesh.’
    Again, through Zechariah the voice of God says: ‘But receive my words and my commandments which I charge by my Spirit to my servants the prophets’; and when the prophet rebukes the people a little farther on, he says: ‘They make their hearts disobedient, lest they should hear my law and the words which the Lord of hosts has sent by his Spirit in the hands of the prophets of old.’
    These few examples we have collected and set down from the Old Testament.
    //trinityinyou.com/a-a-letter-of-athanasius-to-bishop-serapion-concerning-the-holy-spirit-epistle-1/

  4. θ says:

    Correction.
    In order to make a rebuttal of the citation of Amos 4:13 (used by Tropici and Arians to prove that the Holy Spirit is a creation), Athanasius in his “Letters to Serapion” argues with a very weak and silly argument by assuming that throughout the Old Testament the Holy spirit is never called “spirit”. In fact, it is, as in Exo 28:3, Isaiah 4:4, and Isaiah 32:15, wherein the word spirit is just written without article “The”, nor addition of ‘of God’, or ‘of the Father’, or ‘my’, or ‘of Christ’ himself, and ‘of the Son’, or ‘from me’ (that is, from God), or the very term ‘Holy Spirit’ or ‘of Truth’.
    It proves Athanasius has a deficiency of knowledge of the Tanach.
    (i) Holy Spirit is just called “spirit”, by which the filthy sins are washed.
    Isa 4:4
    When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
    (ii) Holy Spirit is just called “spirit” which was poured on high for a spiritual renewal.
    Isa 32:15
    Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.
    (iii) Holy Spirit is just called “spirit” which rested upon the wise elders to make saint garments.
    Exo 28:3
    And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office.

    Athanasius, Letters to Serapion, epistle 1
    3. ‘We read’, they say, ‘in the prophet Amos, where God says: “I am he that establisheth thunder and createth spirit and declareth unto men his Christ, that maketh dawn and mist, that ascendeth unto the high places of the earth. The Lord God omnipotent is his name”. Hence we believed the Arians when they said that the Holy Spirit is a creature.’ So you read the passage in Amos.
    But that which is spoken in Proverbs, ‘The Lord created me as a beginning of his ways for his works’ — did you not read that? Or did you read it? You explain this passage in accordance with the truth, so that you do not call the Word a creature. But the passage in the prophet you do not explain. Simply hearing the word ‘spirit’, you supposed that the Holy Spirit is called a creature.
    Although in Proverbs it is clearly Wisdom who says ‘created’, yet you do well enough. You explain the text so as not to put the Artificer Wisdom among the creatures. But the text in the prophet gives no indication of the Holy Spirit; it only speaks of spirit.
    Why then, although there is in Scripture a great difference in the use of the word ‘spirit’, and although the text can properly be interpreted in an orthodox sense, do you — either out of love of contention or because you have been poisoned by the Arian serpent’s sting — suppose that it is the Holy Spirit who is referred to in Amos ?
    Only that you may not forget to regard him as a creature!
    4. Tell us, then, is there any passage in the divine Scripture where the Holy Spirit is found simply referred to as ‘spirit’ without the addition of ‘of God’, or ‘of the Father’, or ‘my’, or ‘of Christ’ himself, and ‘of the Son’, or ‘from me’ (that is, from God), or with the article so that he is called not simply ‘spirit’ but ‘the Spirit’, or the very term ‘Holy Spirit’ or ‘Paraclete’ or ‘of Truth’ (that is, of the Son who says, ‘I am the Truth’), — that, just because you heard the word ‘spirit’, you take it to be the Holy Spirit ?
    Leave out of account for the moment cases in which people who have already received the Holy Spirit are mentioned again, and places where the readers, having previously learned of him, are not ignorant of whom they are hearing when he is referred to again, by way of repetition and reminder, merely as ‘the Spirit.
    In these cases too it is generally used with the article. To sum up, unless the article is present or the above-mentioned addition, it cannot refer to the Holy Spirit.
    5 . But do you answer the question which has been put to you whether anywhere in the divine Scripture you have found the Holy Spirit called simply ‘spirit’, without the above-mentioned addition and apart from the qualification we have recorded.
    You cannot answer it!
    For you will not find it so in Scripture. But it is written in Genesis, ‘And the Spirit of God moved upon the face of the waters.’
    And a little later, ‘My Spirit shall not abide among these men, for they are flesh.’
    In Numbers, Moses says to the son of Nun, ‘Be not jealous for me. Would that all the Lord’s people were prophets, when the Lord bestows his Spirit upon them !’
    In Judges it is said of Gothoniel: ‘And the Spirit of the Lord came upon him and he judged Israel.’
    And again: ‘The Spirit of the Lord came upon Jephthah.’
    And concerning Samson: ‘The child grew’, it says, ‘and the Lord blessed him, and the Spirit of the Lord began to accompany him,’ and, ‘The Spirit of the Lord came upon him mightily.’
    David sings: ‘Take not thy Holy Spirit from me’; and again, in the one hundred and forty-second Psalm: ‘Thy good Spirit shall lead me in a plain country, for thy name’s sake, O Lord.’
    In Isaiah it is written: ‘The Spirit of the Lord is upon me, because the Lord hath anointed me.’
    And before this it was said : ‘Woe to you, rebellious children ! Thus saith the Lord : You took counsel, but not from me, and made covenants, but not through my Spirit, to add sins to sins.’
    And again: ‘Hear these things. From the beginning, I have not spoken in secret. When it was, I was there. And now the Lord hath sent me, and his Spirit.’
    A little later he speaks thus: ‘And this is my covenant with them, saith the Lord, My Spirit which is upon thee’; and again in what follows he adds: ‘Neither envoy nor angel, but the Lord himself saved them, because he loved them and had mercy on them ; he himself redeemed them and took them up and exalted them all the days of the age. But they were disobedient and provoked his Holy Spirit, and he was turned to enmity toward them.’
    And Ezekiel speaks thus: ‘And the Spirit took me up and brought me to the land of the Chaldaeans, to the Captivity, in a vision, by the Spirit of God.’
    In Daniel: ‘God raised up the Holy Spirit of a young man whose name was Daniel, and he cried with a loud voice, I am clear from the blood of this woman.’
    Micah says: ‘The house of Jacob provoked the Spirit of the Lord’ ; and by Joel, God says : ‘And it shall be after these things that I will pour out my Spirit upon all flesh.’
    Again, through Zechariah the voice of God says: ‘But receive my words and my commandments which I charge by my Spirit to my servants the prophets’; and when the prophet rebukes the people a little farther on, he says: ‘They make their hearts disobedient, lest they should hear my law and the words which the Lord of hosts has sent by his Spirit in the hands of the prophets of old.’
    These few examples we have collected and set down from the Old Testament.
    //trinityinyou.com/a-a-letter-of-athanasius-to-bishop-serapion-concerning-the-holy-spirit-epistle-1/

  5. θ says:

    Athanasius also showed how he can’t truly debate the Arians on the Scripture, he just dismisses what is written in Proverbs 8:22 which says the Wisdom (i.e. Jesus in Athanasius’ belief) was created in the beginning. When pressed by the Arians, Athanasius dismisses a functional attribution between Creator (God) and creature (the Wisdom or Jesus) by rather focusing solely on a baptismal title of Father and Son.

    //trinityinyou.com/athanasius-to-bishop-serapion-concerning-the-holy-spirit-epistle-2/
    7. But as they plead the passage in Proverbs, ‘The Lord created me, a beginning of his ways, for his works’, adding, ‘See, “He created” He is a creature !’: we must show from this passage too how greatly they err, not realizing the scope of divine Scripture. If he is a Son, let him not be called creature; if a creature, let him not be called Son. For in what precedes we have shown how great is the difference between a creature and a son. And inasmuch as the baptismal initiation is not validly performed into Creator and creature but into Father and Son, the Lord must not be called creature but Son. ‘But,’ says the Arian, ‘is it not written?’ Yes, it is written ! And it is necessary that it should be said. But what is well written is ill understood by heretics. If they had understood and grasped the terms in which Christianity is expressed, they would not have called the Lord of glory a creature nor stumbled over what is well written. They, therefore, ‘knew not, neither did they understand’. Therefore, as it is written : ‘They walk in darkness.’ But as for us, speak we must, that in this matter also they may be shown up as fools, that we may not neglect to answer their impiety, and that they may perhaps even repent. These then are the terms in which we express our faith in Christ: the Son of God, being the Word of God (‘in the beginning was the Word . . . and the Word was God’), being the Wisdom and Power of the Father (‘Christ the Power of God and the Wisdom of God’), at the ‘end of the ages’” became man for our salvation.

  6. madmanna says:

    Men don’t know the deep things of man either.

    Man can only search the surface of his being.

    The Spirit of God must be at least co-equal to God because God is the passive object of its searching activity.

  7. Anonymous says:

    “madmanna says: Men don’t know the deep things of man either. Man can only search the surface of his being. The Spirit of God must be at least co-equal to God because God is the passive object of its searching activity.”

    Actually, the Unitarians use the same explanation to show that actually the Spirit fails to know the deep things of God. It does a deep searching of the *deep* things of God, but eventually it just knows the things of God.
    1Cor 2
    10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

    There are at least two deep things of God which the Spirit can never know despite searching them all out: God’s understanding and God’s years.
    Isa 40:28
    Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.
    Job 36:26
    Behold, God is great, and we know him not, neither can the number of his years be searched out.

    Moreover, the Spirit is also a passive object of the saint’s inner searching as well. Both the Spirit and the saints need a deep searching in order to *know all things*. Does it mean the saints are equal to Jesus in a superior knowledge?
    1Jn 2:20
    But ye have an unction from the Holy One, and ye know all things.
    Rom 8
    27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

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