Difference between revisions of "Knowledge Of God"

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Knowledge Of God <ref name="term_20026" />
Knowledge Of God <ref name="term_17997" />
<p> Is often taken for the fear of God and the whole of religion. There is, indeed, a speculative knowledge, which consists only in the belief of his existence, and the acknowledgment of his perfections, but has no influence on the heart and conduct. A spiritual saving knowledge consists in veneration for the [[Divine]] Being, Psalms 89:7 , love to him as an object of beauty and goodness, Zechariah 9:17 . humble confidence in his mercy and promise, Psalms 9:10 . and sincere, uniform, and persevering obedience to his word, 1 John 2:3 . It may farther be considered as a knowledge of God, the Father; of his love, faithfulness, power, &c. Of the Son, as it relates to the dignity of his nature, 1 John 5:20 . the suitability of his offices, Hebrews 9:1-28 : the perfection of his work, Psalms 68:18 . the brightness of his example, Acts 10:38 . and the prevalency of his intercession, Hebrews 7:25 . Of the [[Holy]] Ghost, as equal with the Father and the Son; of his agency as enlightener and comforter; as also in his work of witnessing, sanctifying, and directing his people, John 15:16 : 2 Corinthians 3:17-18 . John 3:5-6 . Romans 8:16 . This knowledge may be considered as experimental, 2 Timothy 1:12 , fiducial, Job 13:15-16 . affectionate, 1 John 3:19 . influential, Psalms 9:10 . Matthew 5:16 . humiliating, Isaiah 6:1-13 : Job 42:5-6 . satisfying, Psalms 36:7 . Proverbs 3:17 . and superior to all other knowledge, Philippians 3:8 . </p> <p> The advantages of religious knowledge are every way great. It forms the basis of true honour and felicity. "Not all the lustre of a noble birth, not all the influence of wealth, not all the pomp of titles, not all the splendour of power, can give dignity to the soul that is destitute of inward improvement. By this we are allied to angels, and are capable of rising for ever in the scale of being. Such is its inherent worth, that it hath always been represented under the most pleasing images. In particular, it hath been compared to light, the most valuable and reviving part of nature's works, and to that glorious luminary which is the most beautiful and transporting object our eyes behold. If we entertain any doubts concerning the intrinsic value of religious knowledge, let us look around us, and we shall be convinced how desirable it is to be acquainted with God, with spiritual, with eternal things. [[Observe]] the difference between a cultivated and a barren country. While the former is a lovely, cheerful, and delightful sight, the other administers a spectacle of horror. There is an equal difference between the nations among whom the principles of piety prevail, and the nations that are overrun with idolatry, superstition, and error. Knowledge, also, is of great importance to our personal and private felicity: it furnishes a pleasure that cannot be met with in the possession of inferior enjoyments; a fine entertainment, which adds a relish to prosperity, and alleviates the hour of distress. It throws a lustre upon greatness, and reflects an honour upon poverty. </p> <p> [[Knowledge]] will also instruct us how to apply our several talents for the benefit of mankind. It will make us capable of advising and regulating others. Hence we may become the lights of the world, and diffuse those beneficent beams around us, which shall shine on benighted travellers, and discover the path of rectitude and bliss. This knowledge, also, tends to destroy bigotry and enthusiasm. To this we are indebted for the important change which hath been made since the beginning of the reformation. To this we are indebted for the general cultivation and refinement of the understandings of men. It is owing to this state that even arbitrary governments seem to have lost something of their original ferocity, and that there is a source of improvement in Europe which will, we hope, in future times, shed the most delightful influences on society, and unite its members in harmony, peace, and love. But the advantages of knowledge are still greater, for it points out to us an eternal felicity. The several branches of human science are intended only to bless and adorn our present existence; but religious knowledge bids us provide for an immortal being, sets the path of salvation before us, and is our inseparable companion in the road to glory. </p> <p> As it instructs in the way to endless bliss, so it will survive that mighty day when all worldly literature and accomplishments shall for ever cease. At that solemn period, in which the records and registers of men shall be destroyed, the systems of human policy be dissolved, and the grandest works of genius die, the wisdom which is spiritual and heavenly shall not only subsist, but be increased to an extent that human nature cannot in this life admit. Our views of things, at present, are obscure, imperfect, partial, and liable to error; but when we arrive to the realms of everlasting light, the clouds that shadowed our understanding will be removed; we shall behold with amazing clearness the attributes, ways, and works of God; shall perceive more distinctly the design of his dispensations; shall trace with rapture the wonders of nature and grace, and become acquainted with a thousand glorious objects, or which the imagination can as yet have no conception." In order to increase in the knowledge of God, there must be dependence on Him from whom all light proceeds, James 1:6 . attention to his revealed will, John 5:39 . a watchful spirit against corrupt affections, Luke 21:34 . a humble frame of mind, Psalms 25:9 . frequent meditation, Psalms 104:34 . a persevering design for conformity to the divine image, Hosea 6:3 . </p> <p> Charnock's Works, vol. 2: p. 381; Saurin's Serm. vol. 1: ser. 1; Gill's Body of Div. vol. 3: p. 12. oct.; Tillotson's Serm. ser. 113; Watts's Works, vol. 1: ser. 45; Hall's [[Sermon]] on the Advantages of Knowledge to the Lower Classes. </p>
<p> The key biblical terms for knowledge assume a personal familiarity, even an intimate involvement, with the known object. Similarly, knowing God entails acknowledging him as Lord in obedience and praise. As a result, human knowledge of God is decisively shaped by the fall and God's salvation. </p> <p> Adam and [[Eve]] knew God. They acknowledged him as their Lord and obediently carried out their responsibilities as his stewards in creation. However, eating from the forbidden tree of the knowledge of good and evil decisively shaped humanity's future (&nbsp;Genesis 2:9,17 ). The knowledge derived from eating this fruit is called godlike (&nbsp;Genesis 3:5,22 ), denoting a rebellious attempt to decide good and evil independently of the Creator. </p> <p> The fall, however, did not destroy the availability of God's knowledge. General revelation, God's universal revelation, still exists. However, [[Scripture]] treats general revelation as ineffective in guiding humanity to God. Just as "the ox knows his master" (&nbsp;Isaiah 1:3 ), humanity ought to recognize the Creator, but does not. [[Sin]] is the obstacle. Nothing in general revelation hints that God is gracious to the sinner. The sinner distorts the realities of general revelation, fabricating a suitable idea of God (&nbsp;Romans 8:7-8; &nbsp;Philippians 3:19 ). This failure to know God issues in all other sin. Consequently, Scripture indicts humans who do not know the one and only God as morally perverse (&nbsp;Isaiah 1:2-4; &nbsp;Hosea 4:1-2 ), rebellious sinners (&nbsp;1 Samuel 2:12; &nbsp;Jeremiah 2:8 ), apostates (&nbsp;Jeremiah 9:1-6; &nbsp;Hosea 4:6 ), idolaters (&nbsp;Psalm 79:6; &nbsp;Hosea 2:13 ), and deceivers engrossed in an delusion (&nbsp;John 1:5,10; 1Col 1:18-2:16). After explicating these dynamics in &nbsp;Romans 1:18-2:1 , Paul concludes that after the fall, general revelation only renders sinners inexcusable before God. </p> <p> After the fall, saving knowledge of God is grounded solely in God's decision to reveal himself to sinners (&nbsp;Genesis 18:18-19; &nbsp;Exodus 33:17; &nbsp;Psalm 139 &nbsp; Jeremiah 1:5; &nbsp;Ephesians 3:35 ). In these Acts of special revelation, God chooses a people for his purposes and guides them back to himself (&nbsp;Amos 3:2 ). For sinners can come into fellowship with God only through God's prior act, which objectively makes known his mercy, and subjectively makes us rightly related to Him. </p> <p> Seeking God is dependent on the proper perspective. God has revealed himself through his prior Acts, and this revelation forms the proper historical context for understanding God in the present (&nbsp;Deuteronomy 4:29-39; &nbsp;1 Chronicles 16:11-12 ). Consequently, knowledge of God frequently depends on the witness of others to whom God has revealed himself (&nbsp;Psalm 44:1-4; &nbsp;Isaiah 51:1-2 ). Only those who know God may seek him. In the New Testament, for example, the first step toward knowledge consists of receiving Jesus' message (&nbsp;John 7:16-17; &nbsp;12:37-46; &nbsp;20:30-31 ). Only those willing to believe that Jesus is doing the will of the Father receive the light enabling them to discern that he is the Son of God. On this path, followers are led to the full truth. Sinners, on the other hand, come to a knowledge of God through judgment and repentance. In repentance one recognizes the holy God who demands righteousness: the fear of the Lord is the beginning of wisdom (&nbsp;Psalm 25:14; &nbsp;111:10; &nbsp;Proverbs 1:7; &nbsp;2:5; &nbsp;9:10 ). </p> <p> Unlike other types of knowing, God engages and draws us to himself (&nbsp;John 6:44 ). When we surrender to him and acknowledge him as Lord, God "shows us the way we should go" (&nbsp;Psalm 143:8; &nbsp;John 14:6 ). The biblical terms associated with knowing God, like trusting, acknowledging, and believing in God as Lord (&nbsp;1 Chronicles 28:9; &nbsp;Psalm 36:10; &nbsp;79:6; &nbsp;Isaiah 43:10; &nbsp;Hosea 6:3 ), have a covenantal context. As a result, knowledge of God involves not simply propositions about God, but encountering and embracing God as Lord (&nbsp;Psalm 25:4,12; &nbsp;119:104 ), so that God becomes the center of our desires, affections, and knowledge. </p> <p> Paul reinforces these connections by linking the love, knowledge, and glory of Jesus Christ: [[Christians]] know this love, are established in love (&nbsp;Ephesians 3:16-19 ), and perceive the glory of God in his face (&nbsp;2 Corinthians 4:6 ). [[Knowing]] Christ is a living relationship (&nbsp;John 7:29; &nbsp;10:14; &nbsp;11:25 ) in which he abides in and transforms the believer into his life (&nbsp;John 14:17; &nbsp;17:3; &nbsp;1 John 3:2 ). </p> <p> If knowledge of God is the "path of our life, " this must manifest itself in godly relationships to others (&nbsp;Matthew 7:17-20; &nbsp;John 10:27; &nbsp;1 Corinthians 12:31-13:2; &nbsp;Philippians 4:9; &nbsp;Colossians 1:23 ). "We know that we have come to know him if we obey his commands" (&nbsp;1 John 2:3 ). Those who know God willingly practice his will and thus manifest his character by defending the cause of the poor (&nbsp;Jeremiah 22:16; &nbsp;Hosea 6:6 ). In addition, the one following God's path becomes a co-worker for God's kingdom (&nbsp;Isaiah 43:10-12 ). </p> <p> [[Reflecting]] the messianic promise of knowledge (&nbsp;Jeremiah 24:7; &nbsp;31:33-34 ), there is a finality to the Christian's knowledge of God (&nbsp;Matthew 11:27; &nbsp;Romans 16:25-27; &nbsp;Ephesians 1:9-10; &nbsp;Colossians 1:26-28 ). In Christ "are hidden all the treasures of wisdom and knowledge" (&nbsp;Colossians 2:3 ). Moreover, in contrast to ordinary historical knowledge, this knowledge of God is self-authenticating. God himself personally confronts each individual in the Word (&nbsp;2 Corinthians 4:6; &nbsp;1 John 2:27 ), foreshadowing the future when teaching is no longer necessary (&nbsp;Jeremiah 31:34 ). </p> <p> On the other hand, the believer's knowledge of God in Jesus Christ is only provisional. It is sufficient for recognizing and trusting the object of faith (&nbsp;John 17:3; &nbsp;Romans 10:9 ): [["I]] know my sheep and my sheep know me My sheep listen to my voice" (&nbsp;John 10:14,27 ). Without answering all our questions, it provides an adequate light for the journeyer in this darkened world (&nbsp;2 Peter 1:19 ). But this knowledge is only a foretaste of knowing God "face to face" in the hereafter (&nbsp;1 Corinthians 13:12 ), when "the day dawns and the morning star arises in your hearts" (&nbsp;2 Peter 1:19 ). </p> <p> Timothy [[R.]] Phillips </p> <p> See also [[God]] </p> <p> <i> Bibliography </i> . [[J.]] Bergman and [[G.]] [[J.]] Botterweck, <i> [[Tdot,]] </i> 5:448-81; [[R.]] Bultmann, <i> [[Tdnt,]] </i> 1:689-719; [[C.]] [[H.]] Dodd, <i> The [[Interpretation]] of the Fourth [[Gospel]] </i> ; [[E.]] [[A.]] Martens, <i> God's Design: [[A]] [[Focus]] on Old [[Testament]] [[Theology]] </i> ; [[W.]] Elwell, <i> [[Tab,]] </i> pp. 39-41,564-67. </p>


== References ==
== References ==
<references>
<references>
<ref name="term_20026"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/knowledge+of+god+(1) Knowledge Of God from Charles Buck Theological Dictionary]</ref>
<ref name="term_17997"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/knowledge+of+god Knowledge Of God from Baker's Evangelical Dictionary of Biblical Theology]</ref>
</references>
</references>

Revision as of 21:40, 12 October 2021

Knowledge Of God [1]

The key biblical terms for knowledge assume a personal familiarity, even an intimate involvement, with the known object. Similarly, knowing God entails acknowledging him as Lord in obedience and praise. As a result, human knowledge of God is decisively shaped by the fall and God's salvation.

Adam and Eve knew God. They acknowledged him as their Lord and obediently carried out their responsibilities as his stewards in creation. However, eating from the forbidden tree of the knowledge of good and evil decisively shaped humanity's future ( Genesis 2:9,17 ). The knowledge derived from eating this fruit is called godlike ( Genesis 3:5,22 ), denoting a rebellious attempt to decide good and evil independently of the Creator.

The fall, however, did not destroy the availability of God's knowledge. General revelation, God's universal revelation, still exists. However, Scripture treats general revelation as ineffective in guiding humanity to God. Just as "the ox knows his master" ( Isaiah 1:3 ), humanity ought to recognize the Creator, but does not. Sin is the obstacle. Nothing in general revelation hints that God is gracious to the sinner. The sinner distorts the realities of general revelation, fabricating a suitable idea of God ( Romans 8:7-8;  Philippians 3:19 ). This failure to know God issues in all other sin. Consequently, Scripture indicts humans who do not know the one and only God as morally perverse ( Isaiah 1:2-4;  Hosea 4:1-2 ), rebellious sinners ( 1 Samuel 2:12;  Jeremiah 2:8 ), apostates ( Jeremiah 9:1-6;  Hosea 4:6 ), idolaters ( Psalm 79:6;  Hosea 2:13 ), and deceivers engrossed in an delusion ( John 1:5,10; 1Col 1:18-2:16). After explicating these dynamics in  Romans 1:18-2:1 , Paul concludes that after the fall, general revelation only renders sinners inexcusable before God.

After the fall, saving knowledge of God is grounded solely in God's decision to reveal himself to sinners ( Genesis 18:18-19;  Exodus 33:17;  Psalm 139   Jeremiah 1:5;  Ephesians 3:35 ). In these Acts of special revelation, God chooses a people for his purposes and guides them back to himself ( Amos 3:2 ). For sinners can come into fellowship with God only through God's prior act, which objectively makes known his mercy, and subjectively makes us rightly related to Him.

Seeking God is dependent on the proper perspective. God has revealed himself through his prior Acts, and this revelation forms the proper historical context for understanding God in the present ( Deuteronomy 4:29-39;  1 Chronicles 16:11-12 ). Consequently, knowledge of God frequently depends on the witness of others to whom God has revealed himself ( Psalm 44:1-4;  Isaiah 51:1-2 ). Only those who know God may seek him. In the New Testament, for example, the first step toward knowledge consists of receiving Jesus' message ( John 7:16-17;  12:37-46;  20:30-31 ). Only those willing to believe that Jesus is doing the will of the Father receive the light enabling them to discern that he is the Son of God. On this path, followers are led to the full truth. Sinners, on the other hand, come to a knowledge of God through judgment and repentance. In repentance one recognizes the holy God who demands righteousness: the fear of the Lord is the beginning of wisdom ( Psalm 25:14;  111:10;  Proverbs 1:7;  2:5;  9:10 ).

Unlike other types of knowing, God engages and draws us to himself ( John 6:44 ). When we surrender to him and acknowledge him as Lord, God "shows us the way we should go" ( Psalm 143:8;  John 14:6 ). The biblical terms associated with knowing God, like trusting, acknowledging, and believing in God as Lord ( 1 Chronicles 28:9;  Psalm 36:10;  79:6;  Isaiah 43:10;  Hosea 6:3 ), have a covenantal context. As a result, knowledge of God involves not simply propositions about God, but encountering and embracing God as Lord ( Psalm 25:4,12;  119:104 ), so that God becomes the center of our desires, affections, and knowledge.

Paul reinforces these connections by linking the love, knowledge, and glory of Jesus Christ: Christians know this love, are established in love ( Ephesians 3:16-19 ), and perceive the glory of God in his face ( 2 Corinthians 4:6 ). Knowing Christ is a living relationship ( John 7:29;  10:14;  11:25 ) in which he abides in and transforms the believer into his life ( John 14:17;  17:3;  1 John 3:2 ).

If knowledge of God is the "path of our life, " this must manifest itself in godly relationships to others ( Matthew 7:17-20;  John 10:27;  1 Corinthians 12:31-13:2;  Philippians 4:9;  Colossians 1:23 ). "We know that we have come to know him if we obey his commands" ( 1 John 2:3 ). Those who know God willingly practice his will and thus manifest his character by defending the cause of the poor ( Jeremiah 22:16;  Hosea 6:6 ). In addition, the one following God's path becomes a co-worker for God's kingdom ( Isaiah 43:10-12 ).

Reflecting the messianic promise of knowledge ( Jeremiah 24:7;  31:33-34 ), there is a finality to the Christian's knowledge of God ( Matthew 11:27;  Romans 16:25-27;  Ephesians 1:9-10;  Colossians 1:26-28 ). In Christ "are hidden all the treasures of wisdom and knowledge" ( Colossians 2:3 ). Moreover, in contrast to ordinary historical knowledge, this knowledge of God is self-authenticating. God himself personally confronts each individual in the Word ( 2 Corinthians 4:6;  1 John 2:27 ), foreshadowing the future when teaching is no longer necessary ( Jeremiah 31:34 ).

On the other hand, the believer's knowledge of God in Jesus Christ is only provisional. It is sufficient for recognizing and trusting the object of faith ( John 17:3;  Romans 10:9 ): "I know my sheep and my sheep know me My sheep listen to my voice" ( John 10:14,27 ). Without answering all our questions, it provides an adequate light for the journeyer in this darkened world ( 2 Peter 1:19 ). But this knowledge is only a foretaste of knowing God "face to face" in the hereafter ( 1 Corinthians 13:12 ), when "the day dawns and the morning star arises in your hearts" ( 2 Peter 1:19 ).

Timothy R. Phillips

See also God

Bibliography . J. Bergman and G. J. Botterweck, Tdot, 5:448-81; R. Bultmann, Tdnt, 1:689-719; C. H. Dodd, The Interpretation of the Fourth Gospel  ; E. A. Martens, God's Design: A Focus on Old Testament Theology  ; W. Elwell, Tab, pp. 39-41,564-67.

References

  1. ↑ Knowledge Of God from Baker's Evangelical Dictionary of Biblical Theology
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