Albert Barnes Commentary 1 Corinthians 2:11

"For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God." — 1 Corinthians 2:11 (ASV)

For what man. The design of this is to illustrate what he had just said by referring to the way in which man acquires knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God. This is done by the very striking thought that no man can know his own mind, his own plans and intentions, except himself—his own spirit.

The essential idea is that no man can know another; his thoughts and designs can only be known by himself, or by his own spirit. Unless he chooses to reveal them to others, they cannot ascertain them. So it is with God. No man can penetrate His designs; and, unless He chooses to make them known by His Spirit, they must forever remain inscrutable to human view.

The things of a man. The "deep things"—the hidden counsels, thoughts, plans, intentions.

Save the spirit of man. This means except his own mind; that is, himself. No other man can fully know them. By "the spirit of man" here, Paul intends to denote the human soul—or the intellect of man. It should not be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God.

The illustration should be understood concerning the point immediately before him: namely, that no one could know and communicate the deep thoughts and plans of God except His Spirit, just as no one could penetrate the intentions of a man and fully know them, except the man himself.

The passage proves, therefore, that the Spirit has a knowledge of God that no man, no angel can obtain, just as every man's spirit has knowledge of his own plans that no other man can obtain. It also shows that the Spirit of God can communicate His plans and deep designs, just as a man can communicate his own intentions.

Consequently, while there is a distinction of some kind between the Spirit of God and God (just as there is a distinction that makes it proper to say that a man has an intelligent soul), the Spirit possesses such a profound and intimate knowledge of God that He must be equal with Him. Moreover, there is such an intimate union that He can be called "the Spirit of God" and be one with God, just as the human soul can be called "the spirit of the man" and be one with him.

We are not to suppose that there is a similarity in all respects. However, in these specific points, there is a similarity. It may be added that the union, the oneness, of the Spirit of God with God is no more absurd or inexplicable than the union of the spirit of man with the man, or the oneness of the complex person made up of body and soul, which we call man. When people have explained all the difficulties about themselves regarding their own bodies and spirits, it will then be time to advance objections against the doctrines stated here concerning God.

Even so. To the same extent; in like manner.

The things of God. His deep purposes and plans.

Knoweth no man. Man cannot search into them, any more than one man can search the intentions of another.