Knowledge
VIEW:35 DATA:01-04-2020
KNOWLEDGE
I. Human knowledge
1. In the OT.Knowledge, so far as it has a theological use, is moral rather than intellectual. It is assumed that a knowledge of God is possible, but this is the result of a revelation of Himself by God, and not a speculative knowledge achieved by man. So knowledge becomes practically equivalent to religion (Psa_25:14, Isa_11:2), and ignorance to irreligion (1Sa_2:12, Hos_4:1; Hos_6:6). The Messianic age is to bring knowledge, but this will be taught of God (Isa_54:13). This knowledge of God is therefore quite consistent with speculative ignorance about the universe (Job_38:1-41; Job_39:1-30). Perhaps some expressions in the NT which seem to refer to Gnostic ideas may be explained by this view of knowledge.
2. In the NT.(a) In the Gospels knowledge is spoken of in the same sense as in the OT. Christ alone possesses the knowledge of God (Mat_11:25-27). This knowledge gives a new relation to God, and without it man is still in darkness (Mat_5:8, Joh_7:17; Joh_17:3). (b) In St. Pauls Epistles.In the earlier Epistles knowledge is spoken of as a gift of the Spirit (1Co_1:30; 1Co_1:2; 1Co_12:8), although God can to a certain extent be known through nature (Act_14:7, Rom_1:19-20). 1 Cor. especially urges the subordination of knowledge to charity. In Col_2:1-23 and 1Ti_6:20 a wrong kind of knowledge is spoken ofperhaps an early form of Gnosticism. True knowledge, however, centres in Christ, who is the mystery of God (Col_2:2). In Him all questions find their answer, and this knowledge is not, like Gnosticism, the property of a few, but is intended for all men (Col_1:28). In the Pastoral Epp. knowledge is spoken of with reference to a definite body of accepted teaching, which is repeatedly alluded to; it is, however, not merely intellectual but moral (Tit_1:1). (c) In the other NT books knowledge is not prominent, except in 2 Peter, where, however, there is nothing specially characteristic. In Hebrews the ordinary word for knowledge does not occur at all, but the main object of the Epistle is to create and confirm a certain kind of Christian knowledge. Although knowledge in both OT and NT is almost always moral, there is no trace of the Socratic doctrine that virtue is knowledge.
II. Divine knowledge.It is not necessary to show that perfect knowledge is ascribed to God throughout the Scriptures. In some OT booksJob and some Psalmsthe ignorance of man is emphasized in order to bring Gods omniscience into relief (cf. also the personification of the Divine Wisdom in the Books of Proverbs and Wisdom).
III. Divine and human knowledge in Christ.The question has been much debated how Divine and human knowledge could co-exist in Christ, and whether in His human nature He was capable of ignorance. It is a question that has often been argued on a priori grounds, but it should rather be considered with reference to the evidence in the records of His life. The Gospels certainly attribute to Christ an extraordinary and apparently a supernatural knowledge. But even supernatural illumination is not necessarily Divine consciousness, and the Gospel records also seem to attribute to our Lord such limitations of knowledge as may be supposed to make possible a really human experience. 1. There are direct indications of ordinary limitations. He advanced in wisdom (Luk_2:52); He asked for information (Mar_6:38; Mar_8:5; Mar_9:21, Luk_8:30, Joh_11:34); He expressed surprise (Mar_6:38; Mar_8:5; Mar_9:21, Joh_11:34). His use of prayer, and especially the prayer in the garden (Mat_26:39) and the words upon the cross (Mar_15:34), point in the same direction. 2. With regard to one point our Lord expressly disclaimed Divine knowledge (Mar_13:32). 3. In the Fourth Gospel, while claiming unity with the Father, He speaks of His teaching as derived from the Father under the limitations of a human state (Joh_3:34; Joh_5:19-20; Joh_8:28; Joh_12:49-50). 4. While speaking with authority, and in a way which precludes the possibility of fallibility in the deliverance of the Divine message, He never enlarged our store of natural knowledge, physical or historical. If it be true that Christ lived under limitations in respect of the use of His Divine omniscience, this is a part of the self-emptying which He undertook for us men and for our salvation (see Kenosis).
J. H. Maude.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Among the many abilities God gave human beings is the ability to think, know and reason. Their knowledge may range from knowing people to knowing things. It may be both practical and theoretical, and it may cover the concrete and the abstract, the seen and the unseen. Above all, human beings have the capacity to know God. That knowledge is to be valued above all others and will affect all others (Jer_9:23-24; Joh_17:3).
A relationship
God wants the people of his creation to know him. This does not mean merely that they should know about him, but that they should know him personally through coming into a relationship with him (Jer_24:7; Jer_31:34; Hos_6:6; Joh_17:3; 1Jn_4:6; 1Jn_4:8; 1Jn_5:20). Similarly God knows those who are his those whom he has chosen, those whom he has taken into a spiritual union with himself (Deu_34:10; Amo_3:2; Mat_7:23; Joh_10:27; 2Ti_2:19). In fact, people can know God only because God has first known them; that is, loved them, chosen them and made them his own (Exo_33:17; Jer_1:5; Joh_10:14; Gal_4:9).
Because knowledge, in biblical language, can mean to be brought into a close relationship with, a man and a woman were said to know each other when they had sexual relations (Gen_4:25; Gen_19:8; Mat_1:25). Knowledge could also mean to have dealings with, to be concerned with, or to regard (Deu_33:9; Rom_7:7; 2Co_5:16; 2Co_5:21).
The Bible also speaks of knowledge according to the words more common meaning in relation to understanding and learning. Yet even in such cases the knowledge usually has a very practical purpose. When people come to a knowledge of the truth, they grow in that truth through learning more of God and his ways (Psa_119:125; 1Ti_2:4; 2Pe_1:5; 2Pe_3:18; see TRUTH). If people profess to be Gods people but do not know or obey his law, they only bring Gods judgment upon themselves (Isa_5:13; Jer_4:22; Hos_4:6; Joh_9:39-41; Heb_5:12-13). The person who exercises a reverent submission to God has already taken the first step towards true knowledge. To refuse to go further is to act like a fool (Pro_1:7; Pro_1:22; Pro_2:1-5; Pro_8:10; see WISDOM).
Christian experience
People need at least some knowledge before they can have true faith in Jesus Christ as Saviour. Therefore, Christians must make known the facts about Jesus Christ (Rom_10:14). Those who believe must increase their knowledge of God and all that he has done for them through Jesus Christ. As a result they will know more of the power that Christ has made available to them, and will be able to worship him better (Eph_1:17-23).
If Christians are to make correct decisions in life and develop character of true quality, they must increase their knowledge of God and his Word. They cannot expect to do Gods will unless first they know it (Psa_32:8-9; Php_1:9-11; Col_1:9-10; see GUIDANCE).
The knowledge that Christians are to seek can be obtained only as their minds are renewed and developed according to their new life in Christ (Rom_12:2; Col_3:2; Col_3:10; see MIND). They must remember, however, to put into practice what they learn (Psa_119:34; Joh_13:17; Jam_1:22; 1Jn_2:4). They must remember also that in using their knowledge, they should act with humility before God and with love and consideration towards others (Dan_10:12; 1Co_8:1-2; 1Co_13:2).
Knowledge and morality
There is therefore no suggestion in the Bible that knowledge excuses people from self-discipline. This was one of the errors of Gnosticism, a heresy that did much damage to the church during the second century. (The word Gnostic comes from the Greek word gnosis, meaning knowledge.)
Forerunners of the Gnostics appeared in the church in New Testament times. These knowing ones claimed to have a knowledge not shared by ordinary Christians, a claim that Paul strongly denied. The treasures of Gods wisdom are found in Christ, not in Gnosticism, and are available to all Gods people, not just to those who are specially enlightened (Col_2:2-4; Col_2:8-10; Col_2:18-19; Col_3:1-3; cf. Col_1:9; cf. Col_1:28; see COLOSSIANS, LETTER TO THE).
The Gnostics belief that all matter was evil led to opposite extremes of behaviour. Some of the Gnostics kept strict laws in an effort to avoid contact with the material world. Others, realizing that withdrawal from the material world was not possible, made no such effort. They even claimed that behaviour was irrelevant, because by their superior knowledge they had risen above the evil material world into a realm where deeds were of no importance. They could sin as they liked and still be Christians. The apostle John met this claim with a flat contradiction (1Jn_3:9; see JOHN, LETTERS OF).
John pointed out that knowledge, far from being a substitute for morality, leads to morality. If people know God, they will keep his moral commandments (1Jn_2:3-4). If they know Christ, they know that Christ died to save people from sin and turn them to the way that is right (1Jn_2:29; 1Jn_3:5-6; 1Jn_3:24; see ASSURANCE).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
I. Human knowledge
1. In the OT.Knowledge, so far as it has a theological use, is moral rather than intellectual. It is assumed that a knowledge of God is possible, but this is the result of a revelation of Himself by God, and not a speculative knowledge achieved by man. So knowledge becomes practically equivalent to religion (Psa_25:14, Isa_11:2), and ignorance to irreligion (1Sa_2:12, Hos_4:1; Hos_6:6). The Messianic age is to bring knowledge, but this will be taught of God (Isa_54:13). This knowledge of God is therefore quite consistent with speculative ignorance about the universe (Job_38:1-41; Job_39:1-30). Perhaps some expressions in the NT which seem to refer to Gnostic ideas may be explained by this view of knowledge.
2. In the NT.(a) In the Gospels knowledge is spoken of in the same sense as in the OT. Christ alone possesses the knowledge of God (Mat_11:25-27). This knowledge gives a new relation to God, and without it man is still in darkness (Mat_5:8, Joh_7:17; Joh_17:3). (b) In St. Pauls Epistles.In the earlier Epistles knowledge is spoken of as a gift of the Spirit (1Co_1:30; 1Co_1:2; 1Co_12:8), although God can to a certain extent be known through nature (Act_14:7, Rom_1:19-20). 1 Cor. especially urges the subordination of knowledge to charity. In Col_2:1-23 and 1Ti_6:20 a wrong kind of knowledge is spoken ofperhaps an early form of Gnosticism. True knowledge, however, centres in Christ, who is the mystery of God (Col_2:2). In Him all questions find their answer, and this knowledge is not, like Gnosticism, the property of a few, but is intended for all men (Col_1:28). In the Pastoral Epp. knowledge is spoken of with reference to a definite body of accepted teaching, which is repeatedly alluded to; it is, however, not merely intellectual but moral (Tit_1:1). (c) In the other NT books knowledge is not prominent, except in 2 Peter, where, however, there is nothing specially characteristic. In Hebrews the ordinary word for knowledge does not occur at all, but the main object of the Epistle is to create and confirm a certain kind of Christian knowledge. Although knowledge in both OT and NT is almost always moral, there is no trace of the Socratic doctrine that virtue is knowledge.
II. Divine knowledge.It is not necessary to show that perfect knowledge is ascribed to God throughout the Scriptures. In some OT booksJob and some Psalmsthe ignorance of man is emphasized in order to bring Gods omniscience into relief (cf. also the personification of the Divine Wisdom in the Books of Proverbs and Wisdom).
III. Divine and human knowledge in Christ.The question has been much debated how Divine and human knowledge could co-exist in Christ, and whether in His human nature He was capable of ignorance. It is a question that has often been argued on a priori grounds, but it should rather be considered with reference to the evidence in the records of His life. The Gospels certainly attribute to Christ an extraordinary and apparently a supernatural knowledge. But even supernatural illumination is not necessarily Divine consciousness, and the Gospel records also seem to attribute to our Lord such limitations of knowledge as may be supposed to make possible a really human experience. 1. There are direct indications of ordinary limitations. He advanced in wisdom (Luk_2:52); He asked for information (Mar_6:38; Mar_8:5; Mar_9:21, Luk_8:30, Joh_11:34); He expressed surprise (Mar_6:38; Mar_8:5; Mar_9:21, Joh_11:34). His use of prayer, and especially the prayer in the garden (Mat_26:39) and the words upon the cross (Mar_15:34), point in the same direction. 2. With regard to one point our Lord expressly disclaimed Divine knowledge (Mar_13:32). 3. In the Fourth Gospel, while claiming unity with the Father, He speaks of His teaching as derived from the Father under the limitations of a human state (Joh_3:34; Joh_5:19-20; Joh_8:28; Joh_12:49-50). 4. While speaking with authority, and in a way which precludes the possibility of fallibility in the deliverance of the Divine message, He never enlarged our store of natural knowledge, physical or historical. If it be true that Christ lived under limitations in respect of the use of His Divine omniscience, this is a part of the self-emptying which He undertook for us men and for our salvation (see Kenosis).
J. H. Maude.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Among the many abilities God gave human beings is the ability to think, know and reason. Their knowledge may range from knowing people to knowing things. It may be both practical and theoretical, and it may cover the concrete and the abstract, the seen and the unseen. Above all, human beings have the capacity to know God. That knowledge is to be valued above all others and will affect all others (Jer_9:23-24; Joh_17:3).
A relationship
God wants the people of his creation to know him. This does not mean merely that they should know about him, but that they should know him personally through coming into a relationship with him (Jer_24:7; Jer_31:34; Hos_6:6; Joh_17:3; 1Jn_4:6; 1Jn_4:8; 1Jn_5:20). Similarly God knows those who are his those whom he has chosen, those whom he has taken into a spiritual union with himself (Deu_34:10; Amo_3:2; Mat_7:23; Joh_10:27; 2Ti_2:19). In fact, people can know God only because God has first known them; that is, loved them, chosen them and made them his own (Exo_33:17; Jer_1:5; Joh_10:14; Gal_4:9).
Because knowledge, in biblical language, can mean to be brought into a close relationship with, a man and a woman were said to know each other when they had sexual relations (Gen_4:25; Gen_19:8; Mat_1:25). Knowledge could also mean to have dealings with, to be concerned with, or to regard (Deu_33:9; Rom_7:7; 2Co_5:16; 2Co_5:21).
The Bible also speaks of knowledge according to the words more common meaning in relation to understanding and learning. Yet even in such cases the knowledge usually has a very practical purpose. When people come to a knowledge of the truth, they grow in that truth through learning more of God and his ways (Psa_119:125; 1Ti_2:4; 2Pe_1:5; 2Pe_3:18; see TRUTH). If people profess to be Gods people but do not know or obey his law, they only bring Gods judgment upon themselves (Isa_5:13; Jer_4:22; Hos_4:6; Joh_9:39-41; Heb_5:12-13). The person who exercises a reverent submission to God has already taken the first step towards true knowledge. To refuse to go further is to act like a fool (Pro_1:7; Pro_1:22; Pro_2:1-5; Pro_8:10; see WISDOM).
Christian experience
People need at least some knowledge before they can have true faith in Jesus Christ as Saviour. Therefore, Christians must make known the facts about Jesus Christ (Rom_10:14). Those who believe must increase their knowledge of God and all that he has done for them through Jesus Christ. As a result they will know more of the power that Christ has made available to them, and will be able to worship him better (Eph_1:17-23).
If Christians are to make correct decisions in life and develop character of true quality, they must increase their knowledge of God and his Word. They cannot expect to do Gods will unless first they know it (Psa_32:8-9; Php_1:9-11; Col_1:9-10; see GUIDANCE).
The knowledge that Christians are to seek can be obtained only as their minds are renewed and developed according to their new life in Christ (Rom_12:2; Col_3:2; Col_3:10; see MIND). They must remember, however, to put into practice what they learn (Psa_119:34; Joh_13:17; Jam_1:22; 1Jn_2:4). They must remember also that in using their knowledge, they should act with humility before God and with love and consideration towards others (Dan_10:12; 1Co_8:1-2; 1Co_13:2).
Knowledge and morality
There is therefore no suggestion in the Bible that knowledge excuses people from self-discipline. This was one of the errors of Gnosticism, a heresy that did much damage to the church during the second century. (The word Gnostic comes from the Greek word gnosis, meaning knowledge.)
Forerunners of the Gnostics appeared in the church in New Testament times. These knowing ones claimed to have a knowledge not shared by ordinary Christians, a claim that Paul strongly denied. The treasures of Gods wisdom are found in Christ, not in Gnosticism, and are available to all Gods people, not just to those who are specially enlightened (Col_2:2-4; Col_2:8-10; Col_2:18-19; Col_3:1-3; cf. Col_1:9; cf. Col_1:28; see COLOSSIANS, LETTER TO THE).
The Gnostics belief that all matter was evil led to opposite extremes of behaviour. Some of the Gnostics kept strict laws in an effort to avoid contact with the material world. Others, realizing that withdrawal from the material world was not possible, made no such effort. They even claimed that behaviour was irrelevant, because by their superior knowledge they had risen above the evil material world into a realm where deeds were of no importance. They could sin as they liked and still be Christians. The apostle John met this claim with a flat contradiction (1Jn_3:9; see JOHN, LETTERS OF).
John pointed out that knowledge, far from being a substitute for morality, leads to morality. If people know God, they will keep his moral commandments (1Jn_2:3-4). If they know Christ, they know that Christ died to save people from sin and turn them to the way that is right (1Jn_2:29; 1Jn_3:5-6; 1Jn_3:24; see ASSURANCE).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
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