Berean Studies / Ber03 - Knowledge
(Use your Browser's "Find" or "Search" option to search within this page)
Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.
1. What is the importance of knowledge?
2. In what four ways may knowledge be obtained?
3. In which of these ways did Adam possess a knowledge of evil before he sinned?
4. Where is the source of all true knowledge?
5. How is knowledge ‘God’s first gift to man’?
6. What is the relation between knowledge and faith?
No work is more noble and ennobling than the reverent study of the revealed purposes of God--"which things the angels desire to look into." (1 Pet. 1:12) The fact that God's wisdom provided prophecies of the future, as well as statements regarding the present and the past, is of itself a reproof by Jehovah of the foolishness of some of his children, who have excused their ignorance and neglect of the study of His Word by saying: "There is enough in the fifth chapter of Matthew to save any man." Nor should we suppose that prophecy was given merely to satisfy curiosity concerning the future. Its object evidently is to make the consecrated child of God acquainted with his Father's plans, thus to enlist his interest and sympathy in the same plans, and to enable him to regard both the present and the future from God's standpoint. When thus interested in the Lord's work, he may serve with the spirit and with the understanding also; not as a servant merely, but as a child and heir. Revealing to such what shall be, counteracts the influence of what now is. The effect of careful study cannot be otherwise than strengthening to faith and stimulating to holiness.
Those who will turn away from the mere speculations of men, and devote time to searching the Scriptures, not excluding reason, which God invites us to use (Isa. 1:18), will find that a blessed bow of promise spans the heavens. It is a mistake to suppose that those without faith, and consequent justification, should be able to apprehend clearly the truth: it is not for such. The Psalmist says, "Light [truth] is sown for the righteous." (Psa. 97:11) For the child of God a lamp is provided whose light dispels from his pathway much of the darkness. "Thy word is a lamp unto my feet, and a light unto my path." (Psa. 119:105) But it is only "the path of the just" that "is as the shining light, that shineth more and more unto the perfect day." (Prov. 4:18) Actually, there is none just, "none righteous, no, not one" (Rom. 3:10); the class referred to is "justified by faith." It is the privilege only of this class to walk in the pathway that shines more and more--to see not only the present unfoldings of God's plan, but also things to come. While it is true that the path of each individual believer is a shining one, yet the special application of this statement is to the just (justified) as a class. Patriarchs, prophets, apostles and saints of the past and present have walked in its increasing light; and the light will continue to increase beyond the present--"unto the perfect day." It is one continuous path, and the one continuous and increasing light is the Divine Record, illuminating as it becomes due.
Therefore, "Rejoice in the Lord, ye righteous," expecting the fulfilment of this promise. Many have so little faith that they do not look for more light, and, because of their unfaithfulness and unconcern, they are permitted to sit in darkness, when they might have been walking in the increasing light.
R1719 last par.
Let us see, then, that we have the faith of Christ--the faith well founded in the Word of God, a faith examined and proved, deeply rooted in the heart as well as in the head, and therefore established as the motive power of life. Such a faith is not nervously looking about for something new, and always probing the vain philosophies of men to see how skilfully they can withstand the Word of the Lord; for those who do so show plainly that their faith is not of sufficient influence to be the moving power in them, impelling them onward to full and complete victory over the world, the flesh and the Adversary.
R2411 c1 p5
The most important lesson of this school-term is Faith: the faith with which we became the Lord's and entered his school must grow. And our faith can only grow by knowledge (We do not refer to worldly knowledge, worldly learning.), knowledge of the Lord--of his methods, his plan, his character. Hence we must study well our Teacher's words and general conduct and as well his providences or private instructions to us individually--interpreting these always by his words. Much of what we accepted at first by faith (respecting the Lord's goodness and wisdom) will gradually become knowledge: giving basis for still greater lengths and breadths of faith as well as for greater love and appreciation of our Redeemer.
7. Who only are counted ‘worthy’ to know ‘the deep things of God’?
8. Is knowledge necessary to salvation ?
9. What is the difference between knowing about God and knowing God ?
10. Does knowledge increase responsibility?
11. What is our duty toward building up each other in knowledge?
12. How do we know we are accepted as probationary members of the body of Christ?
13. What is our present inheritance through obedience to our knowledge of God’s will?
(Eph 1:7) In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
(Eph 1:18) The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
HEAVENLY VERSUS EARTHLY RICHES
We have said that the heavenly riches are to be attained in the resurrection, when the Millennial Kingdom shall be inaugurated, and the faithful overcomers, by their resurrection change, shall be richly endowed with all the good things which God hath in reservation for them that love him, and who prove their love by present-time devotions, sacrifices, etc. But, we should notice that there is a foretaste of these heavenly blessings granted to the faithful in this present life; these heavenly riches granted us now the Apostle speaks of as "riches of grace" (`Eph. 1:7,18`), and these grace-riches include faith, hope, and joy in the holy spirit and an ability to see and appreciate with the eye of faith things actually not seen as yet. The Apostle declares that these treasures of wisdom and grace--knowledge of divine good things in reservation, and the fellowship with God which permits us to anticipate and enjoy those blessings in a measure now, are all hidden in Christ, "in whom are hid all the treasures of wisdom and knowledge." (`Col. 2:3`.) We must come into Christ, as members of his body, the true Church, by sacrifice,--before we can have the opportunity of even searching for these hidden treasures, or of finding any of them. And then, as we progress faithfully in our sacrificial service, as priests, walking in the footsteps of the great High Priest, we find more and more of these true "riches of grace" day by day, and year by year, as we progress.
Moreover, another kind of riches comes to the royal priesthood, faithful in performing their self-sacrifices. These are riches of the holy spirit. They find as they sacrifice the selfish interests, earthly aims, earthly projects, etc., in the service of the Lord and the Truth, that they grow more and more in likeness to their heavenly Father and to their Lord, and that the fruits of the holy spirit abound in them more and more--meekness, patience, gentleness, brotherly kindness, love.
Furthermore, they find a peace and a joy to which formerly they were strangers, and which the world can neither give nor take away. This peace and joy come through a realization that having given their all to the Lord, all of his exceeding great and precious promises belong to them. Now their faith can firmly grasp these promises as their own; they can realize that as their justification and call were not of themselves, but of the Lord, so all their course of sacrifice, in harmony with that call, is under divine supervision and care, and sure to work out blessings; and that to whatever extent they shall work out earthly hardships, trials and sufferings, God will proportionately make them to work out a far more exceeding and an eternal weight of glory in the Kingdom.--`2 Cor. 4:17`.
With this peace of God and confidence in his leading and care, they can apply to themselves the prophetic statement, "All the steps of a righteous man are ordered of the Lord, and he [the righteous man] delighteth in his way." (`Psa. 37:23`.) They can delight in this way, be it ever so thorny and narrow and rugged, because of their confidence in God's love and wisdom, and that he who began a good work in them is thus completing it and blessing them with experiences which divine wisdom sees will be to their profit eventually. Thus the Lord's blessing is upon this class; and they realize indeed that, "The blessing of the Lord it maketh rich." How rich it makes their hearts in the present time--rich in noble sentiments, rich in faith, rich in love, rich in good works to all men as they have opportunity, especially toward the household of faith; and very rich in God's blessing and under his providential care, which, if rightly accepted, will ultimately make these members of the Royal Priesthood heirs of God, joint-heirs with Jesus Christ their Lord, in an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them.--`1 Pet. 1:4`.
14. What effect does the knowledge of the truth have upon superstitious fears?
15. How do we ‘ grow in knowledge’?
16. What is the significance of ‘the helmet of salvation,’ and is it more important now than in the past?
17. Can we give too much attention to acquiring knowledge?
18. What is the relation between knowledge and love ?
19. What is the difference between the knowledge which precedes justifying faith, and the knowledge...
20. How are ‘grace and peace multiplied’ unto us through knowledge?
21. What is the relation between knowledge and prayer ?
22. Do all kinds of knowledge profit us?
23. How can we explain the Apostle’s statement, ‘Ye know all things,’ and ‘need not that any man teach you’?
24. Explain Isa 53:11.
25. Should we expect to have any knowledge of the future?
26. What evidences have we that Da 12:4 is being fulfilled?
27. When will ‘the knowledge of the Lord fill the earth as the waters cover the sea,’ and...
28. What will be the relation between knowledge and faith in the Millennial Age ?
R2677 c1 p5 to 2678 p1
What is now known to the Church of this Gospel age as "justification by faith" (in like manner also the ancient worthies were justified) will not be in operation during the Millennial age, nor be necessary; because the conditions then will be so different from present conditions. It is because "we walk by faith and not by sight,"--because faith is now so difficult, and therefore so rare, that it is so highly appreciated and rewarded of God. But when the Millennial age will have been ushered in, the age of faith will have passed--that will be the age of knowledge,--the age of evidences so clear, so unmistakable, that even "the wayfaring man, tho ignorant, shall not err therein, for the knowledge of the Lord shall fill the whole earth, as the waters cover the face of the great deep." With knowledge thus abundant, so that there shall be no need to say to one's neighbor, "Know the Lord, because all shall know him," it follows that special faith will be impossible, and hence the rewards of special faith will no longer be offered.
We do not mean to say that mankind during the Millennium will not believe; on the contrary, none can do otherwise than believe: we do mean to say, however, that there is a difference between believing and exercising faith. We now believe various things by faith, which the world in the next age will believe, not by faith but on evidence, by knowledge--it will be impossible for them to doubt them, seeing that the evidences will be so indisputable. For instance, now God tells us to reckon all of our past sins forgiven, and ourselves fully justified in his sight. Nevertheless, we continually see evidences of our own weaknesses in our minds and bodies. The sins are not blotted out; they are merely reckonedly covered. In the case of the Church's sins: they will not be blotted out until death shall destroy these mortal bodies, and until the Lord, in the first resurrection, shall grant us glorious, spiritual, perfect bodies. In them there will be no trace of sin or weakness or imperfection; all our sins will then be actually blotted out. But now we are required to believe in the covering of our sins; to exercise faith in God's declaration. Our next step of faith is in connection with the high calling to sacrifice earthly and temporal interests for the gaining of the heavenly glory, honor and immortality. But the heavenly crown and blessing are seen only with the eye of faith; and whoever runs in the race now set before us in the Gospel, must not only look with the eye of faith unto Jesus, as the author and finisher of our faith, but with the same eye of faith must see the crown of righteousness which the Lord, the righteous Judge, has laid up for those who are faithful. Thus ours is preeminently an age of faith, of reckoned conditions, and of trust in the promises: and it shall have its great and precious reward.
Not so will be the conditions of the Millennial age, when ushered in. Knowledge will be there, as we have seen; and each day's experiences will result either in mental, moral and physical development, or in chastisements for failures to make progress. Such experiences will give ample demonstration of what may be expected as the ultimate outcome,--restitution as the reward of obedience, or the Second Death as the punishment of disobedience.
The matter is clearly set before us in the Scriptures, which clearly teach that, during this age, the rule of divine dealing is, "According to thy faith be it unto thee," while the rule of the judgment of the world in the Millennial age is clearly laid down in `Rev. 20:12`: "I saw the dead, small and great, stand before God: and the books were opened; and another book of life was opened [the first book of life is called the Lamb's Book of Life, containing the names of the elect Church, his Bride:--this other Book of Life will be the book or record of those who shall pass the restitution trial or judgment satisfactorily], and the dead were judged out of those things which were written in the books [the Scriptures--`John 12:48`] according to their works."
It would be a mistake to suppose that God will call mankind to sonship during the Millennial age, and not require them to make full consecration of themselves to him, and to that righteousness of which he is the personal representative. None can ever have eternal life upon any other condition than this--absolute obedience, and more--absolute harmony with the very spirit of the divine law, the law of righteousness, the law of love. And all who will be in harmony with the Lord to such an extent as this, would of necessity sacrifice, if there were opposition to the Lord or to righteousness which would make necessary a sacrifice of any kind, rather than deny the Lord and the principles of his holiness.
The reason why there will be no sacrifices required of the world during the Millennial age is, that sin and Satan will no longer be in control--"this present evil world" (dispensation) will have passed away, and in its stead will have been ushered in "the world to come, wherein dwelleth righteousness"--wherein righteousness will be the rule, wherein the King and all in favor with him and every feature of government will be one of righteousness, truth and love.
To suppose the restitution call already commenced, would be to suppose that God had in some manner authorized some one to announce that henceforth no one would suffer for right doing, but only for wrong doing; and that henceforth whoever sought to do right to the best of his ability, would find himself unopposed therein, and that his every effort would promptly bring mental, moral and physical strength and recuperation, which, going on and on, would by and by reach absolute perfection. Furthermore, it would be to promise that any who accepted this restitution call would never die the Adamic death; but on the contrary, accepting this call heartily, would find that day by day, year by year, the power of death in him was being vanquished and the process of restitution progressing.
When that call shall go forth, and those restitution privileges shall be offered to mankind, it will be as the Prophet has declared, that no man shall thenceforth die for Adam's sin, nor for the sin of his fathers, but only for his own sin. (`Jer. 31:29,30`.) We understand that this time will not be reached until after the time of trouble--not until A.D. 1915. To our understanding, from that date onward, the Kingdom being fully established, the call of the world to restitution privileges will be opened, and whoever shall then die will die for his own sin [Second Death] and not for father Adam's; and whoever will then be obedient to the Lord will experience the blessings of his grace in restitution,--actual, perceptible recovery beginning at once, as the reward to the faithful under the restitution call.
The sense in which Millennial blessings and favors are already lapping upon the Gospel age, to our understanding, is this: First, knowledge, inventions, etc., are bringing to the world of mankind blessings never hitherto enjoyed, and which are really intended for the Millennial age, and are merely being gotten ready or prepared in this "day of God's preparation." (2) Restitution blessings are lapping also, in the sense that these inventions, etc., are gradually leading on to the great time of trouble, in which present institutions, social, financial, political, religious, will all be overthrown--that in their stead God may bring in the better provisions and arrangements of the Millennial Kingdom. (3) Restitution blessings are coming to the Church now, in the sense that she is permitted to foresee these coming blessings upon the world, and to rejoice exceedingly, and to lift up her heart in thankfulness and praise to him who loveth us and who bought us with his own precious blood, and to realize how it is "the propitiation for our sins, and not for ours only, but also for the sins of the whole world."
F106:3 to F107
True, faith may even then be said to be essential to restitution progress toward actual justification, for "without faith it is impossible to please God," and because the restitution blessings and rewards will be bestowed along lines that will demand faith; but the faith that will then be required for progress in restitution will differ very much from the faith now required of those "called to be saints," "joint-heirs with Jesus," "New Creatures." When the Kingdom of God shall be in control and Satan bound and the knowledge of the Lord caused to fill the earth, these fulfilments of divine promises will be recognized by all, and thus sight or knowledge will grasp actually much that is now recognizable only by the eye of faith. But faith will be needed, nevertheless, that they may go on unto perfection; and thus the actual justification obtainable by the close of the Millennium will be attained only by those who will persistently exercise faith and works. Although of that time it is written, "The dead shall be judged out of the books according to their WORKS," as in contradistinction to the present judgment of the Church "according to your FAITH," yet their works will not be without faith, even as our faith must not be without works to the extent of our ability.
The Apostle's declaration that God will justify the heathen through faith (Gal. 3:8), is shown by the context to signify that the reconciliation by restitution will not come as a result of the Law Covenant, but by grace under the terms of the New Covenant, which must be believed in, accepted and complied with by all who would benefit by it. A difference between present and future justification, is that the consecrated of the present time are, upon the exercise of proper faith, granted instantly fellowship with the Father, through reckoned justification, by faith; whereas the exercise of obedient faith under the more favorable conditions of the next age will not bring reckoned justification at all, and will effect actual justification and fellowship with God only at the close of the Millennium. The world in the interim will be in the hands of the great Mediator, whose work it will be to represent to them the divine will and to deal with them, correcting and restoring such as obey, until he shall have actually justified them--at which time he will present them faultless before the Father, when about to deliver up his Kingdom to God, even the Father. 1 Cor. 15:24