Berean Studies / Ber03 - Knowledge
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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?
7. Who only are counted ‘worthy’ to know ‘the deep things of God’?
8. Is knowledge necessary to salvation ?
(Rom 10:17) So then faith cometh by hearing, and hearing by the word of God.
A102:1 to 106
Many Christians, unwilling to believe that so many millions of ignorant infants and heathen will be eternally lost (which they have been taught means to be sent to a place of eternal and hopeless torment), insist, notwithstanding these Bible statements, that God will not condemn the ignorant. We admire their liberality of heart and their appreciation of God's goodness, but urge them not to be too hasty about discarding or ignoring Bible statements. God has a blessing for all, in a better way than through ignorance.
But do these act in accordance with their stated belief? No: though they profess to believe that the ignorant will be saved on account of their ignorance, they continue to send missionaries to the heathen at the cost of thousands of valuable lives and millions of money. If they all, or even half of them, would be saved through ignorance, it is doing them a positive injury to send missionaries to teach them of Christ; for only about one in a thousand believes, when the missionaries do go to them. If this idea be correct, it would be much better to let them remain in ignorance; for then a much larger proportion would be saved. Continuing the same line of argument, might we not reason that if God had left all men in ignorance, all would have been saved? If so, the coming and death of Jesus were useless, the preaching and suffering of apostles and saints were vain, and the so-called gospel, instead of being good news, is very bad news. The sending of missionaries to the heathen by those who believe the Calvinistic or fatalistic view of election, that the eternal destiny of each individual was unalterably fixed before he had an existence, is even more absurd and unreasonable.
But the Bible, which is full of the missionary spirit, does not teach that there are several ways of salvation--one way by faith, another by works, and another by ignorance. Neither does it teach the God-dishonoring doctrine of fatalism. While it shows every other door of hope closed against the race, it throws wide open the one, only door, and proclaims that whosoever will may enter into life; and it shows that all who do not now see or appreciate the blessed privilege of entering shall in due time be brought to a full knowledge and appreciation. The only way, by which any and all of the condemned race may come to God, is not by meritorious works, neither by ignorance, but by faith in the precious blood of Christ, which taketh away the sin of the world. (1 Peter 1:19; John 1:29) This is the Gospel, the good tidings of great joy, "which shall be unto ALL PEOPLE."
Suppose we now look at these things just as God tells us of them, and leave the clearing of his character to himself. Let us inquire, What has become of the one hundred and forty-two billions?
Whatever may have become of them, we may be sure they are not now in a condition of suffering; because, not only do the Scriptures teach that full and complete reward is not given to the Church until Christ comes, when he shall reward every man (Matt. 16:27), but that the unjust are to receive their punishment then also. Whatever may be their present condition, it cannot be their full reward; for Peter says, "The Lord knoweth how to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9); and he will do so.
But the thought that so many of our fellow creatures should at any time be lost from lack of having had the knowledge which is necessary to salvation would be sad indeed to all who have a spark of love or pity. Then, too, there are numerous scriptures which it seems impossible to harmonize with all this. Let us see: In the light of the past and the present as the only opportunities, laying aside all hope through a restitution in the coming age, how shall we understand the statements, "God is love," and "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish"? (1 John 4:8; John 3:16) Would it not seem that if God loved the world so much he might have made provision, not only that believers might be saved, but also that all might hear in order to believe?
Again, when we read, "That was the true light that lighteth every man that cometh into the world" (John 1:9), our observation says, Not so; every man has not been enlightened; we cannot see that our Lord has lighted more than a few of earth's billions. Even in this comparatively enlightened day, millions of heathen give no evidence of such enlightenment; neither did the Sodomites, nor multitudes of others in past ages.
We read that Jesus Christ, by the grace of God, tasted death "for every man." (Heb. 2:9) But if he tasted death for the one hundred and forty-three billions, and from any cause that sacrifice becomes efficacious to only one billion, was not the redemption comparatively a failure? And in that case, is not the Apostle's statement too broad? When again we read, "Behold, I bring you good tidings of great joy, which shall be to ALL PEOPLE" (Luke 2:10), and, looking about us, see that it is only to a "little flock" that it has been good tidings, and not to all people, we would be compelled to wonder whether the angels had not overstated the goodness and breadth of their message, and overrated the importance of the work to be accomplished by the Messiah whom they announced.
Another statement is, "There is one God, and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." (1 Tim. 2:5,6) A ransom for all? Then why should not all involved have some benefit from Christ's death? Why should not all come to a knowledge of the truth, that they may believe?
Without the key, how dark, how inconsistent, these statements appear; but when we find the key to God's plan, these texts all declare with one voice, "God is love." This key is found in the latter part of the text last quoted--"Who gave himself a ransom for all, TO BE TESTIFIED IN DUE TIME." God has a due time for everything. He could have testified it to these in their past lifetime; but since he did not, it proves that their due time must be future. For those who will be of the Church, the bride of Christ, and share the kingdom honors, the present is the "due time" to hear; and whosoever now has an ear to hear, let him hear and heed, and he will be blessed accordingly. Though Jesus paid our ransom before we were born, it was not our "due time" to hear of it for long years afterward, and only the appreciation of it brought responsibility; and this, only to the extent of our ability and appreciation. The same principle applies to all: in God's due time it will be testified to all, and all will then have opportunity to believe and to be blessed by it.
The prevailing opinion is that death ends all probation; but there is no scripture which so teaches; and all the above, and many more scriptures, would be meaningless, or worse, if death ends all hope for the ignorant masses of the world. The one scripture quoted to prove this generally entertained view is, "Where the tree falleth, there it shall be." (Eccl. 11:3) If this has any relation to man's future, it indicates that whatever his condition when he enters the tomb, no change takes place until he is awakened out of it. And this is the uniform teaching of all scriptures bearing on the subject, as will be shown in succeeding chapters. Since God does not propose to save men on account of ignorance, but "will have all men to come unto the knowledge of the truth" (1 Tim. 2:4); and since the masses of mankind have died in ignorance; and since "there is no work, nor device, nor knowledge, nor wisdom, in the grave" (Eccl. 9:10); therefore God has prepared for the awakening of the dead, in order to knowledge, faith and salvation. Hence his plan is, that "as all in Adam die, even so all in Christ shall be made alive, but each one in his own order"--the Gospel Church, the Bride, the body of Christ, first; afterward, during the Millennial age, all who shall become his during that thousand years of his presence (mistranslated coming), the Lord's due time for all to know him, from the least to the greatest. 1 Cor. 15:22
As death came by the first Adam, so life comes by Christ, the second Adam. Everything that mankind lost through being in the first Adam is to be restored to those who believe into the second Adam. When awakened, with the advantage of experience with evil, which Adam lacked, those who thankfully accept the redemption as God's gift may continue to live everlastingly on the original condition of obedience. Perfect obedience will be required, and perfect ability to obey will be given, under the righteous reign of the Prince of Peace. Here is the salvation offered to the world.
Let us now consider another text which is generally ignored except by Universalists; for, although we are not Universalists, we claim the right to use, and believe, and rejoice in, every testimony of God's Word. It reads, "We trust in the living God, who is the Savior of all men, specially of those that believe." (1 Tim. 4:10) God will save all men, but will not specially ("to the uttermost") save any except those who come unto him through Christ. God's arbitrary salvation of all men is not such as will conflict with their freedom of will, or their liberty of choice, to give them life against their wills: "I have set before you, this day, life and death; choose life, that ye may live."
(Act 10:22) And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee.
R2989 c2 p3,4
"WORDS WHEREBY THOU SHALT BE SAVED."
Peter coming into the house, and finding a congregation of earnest God-fearing Gentiles assembled, asked the pointed question, "For what intent have ye sent for me?" (`Verse 29`.) Cornelius then related something of his past experience, his desire for fellowship with God, his endeavor to live in a manner pleasing to him, the vision that he had received, and now Peter's arrival in response to that vision, and his expectancy that he was about to hear what had been promised him--"words whereby thou and all thy house shall be saved." (`Acts 11:14`.) He was not saved by his almsgiving, not saved by his prayers, nor yet by the message which Peter delivered; but Peter's message, "words," explaining matters, enabled Cornelius and his household to grasp by faith the great redemption which is in Christ Jesus,--and thus to be saved. Saved at once from alienation from God and from condemnation, as sinners; a foretaste of the complete salvation to be granted unto them at the second coming of the Lord.
We note with keen interest the Apostle's preaching, that we may clearly discern the life-giving message which he brought, from which Cornelius and his associates derived their saving faith. We find that Peter's discourse was the same gospel message which he had delivered repeatedly before. It was Jesus-- the good, the obedient--and the sacrifice for sins which he accomplished when he died on the cross. It was the message of the hope of a resurrection from the dead through him, as attested by his resurrection by the mighty power of God. It was the message that a ransom for sinners having been paid to Justice the Lord is now pleased to accept sinners on conditions of faith, reverence and obedience to righteousness according to ability. Peter's discourse was "the old, old story" which to many has become tedious and distasteful; but which to every soul, in the right attitude, is the Father's message of forgiveness of sins, and reconciliation, through the death of his Son. This is the same message which God is still sending by all who are his true ambassadors. There is no other gospel, and those who present another message are not, in their service, ambassadors for God, messengers and mouthpieces of his spirit.
R2990 c1 p1
The Apostle Paul tells us that "It pleased God through the foolishness of preaching to save them which believe"--that is, it pleased God to adopt this method of declaring the truth respecting his redemptive plan, and to accept and justify those who would believe and accept this testimony. The testimony may reach people today through letters or tracts or books, or through oral preaching; it matters not in what manner; it merely matters that the true message shall be delivered, and received; but the message goes, invariably, through the human channel, and not through angels, nor by the holy spirit's power or operation aside from human agents. We are to bear in mind these lessons of God's methods, and to apply them appropriately in connection with the affairs of life. We are not to expect the Lord to move upon or instruct our friends or kindred or neighbors; but are to remember that this honor he has conferred upon his "royal priesthood;" and accordingly we are to be "not slothful in business; fervent in spirit; serving the Lord;"--serving the truth in any and every manner open to us.
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?
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?
(Eph 6:17) And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
The Helmet of Salvation represents the intellectual, or philosophical, appreciation or understanding of the divine plan. Apparently, it was less necessary in the past than now: but now, in the "harvest," when the Adversary is furiously attacking the Truth and turning everything scientific and educational into a weapon of destruction--now the helmet is indispensable. And now, and only now, is it provided in such size and shape that the humblest soldier of the cross can put it on. The Lord held back the Attacker within the bounds where the shield of faith would serve as protection; but now the whole armor is supplied, and not too soon for the needs of his faithful.
R2873 - THE PHILOSOPHY OF THE RANSOM
Question.--Is an understanding of the philosophy of the ransom essential to justification?
Answer.--Justification is the name for that standing in the sight of God in which He can accept us and deal with us no longer as sinners but as perfect human sons. This relationship or standing has been accounted to the friends of God ever since the day of Abraham, surely, and evidently to some others previously. Neither Abraham nor David nor Samuel nor the prophets understood the philosophy of the ransom. They could not understand it, for it had not yet been revealed in any sense or degree: it had merely been hinted at in types and through indefinite promises.
But they could and did have faith in God, and the Apostle Paul (`Rom. 4`) shows that it was that faith that justified them. They had faith to the full of the revelation of God's will and plan made to them. The extent of the knowledge of God possible to be possessed has increased considerably since Abraham's day. In `Rom. 4:24`, the Apostle makes faith in God the basis of our justification as it was the basis of their acceptance, though now faith in God includes faith in the Lord Jesus as our Redeemer. It was impossible for any to believe on Him of whom they had not heard; but Abraham believed God in His statement that in his seed (afterward shown to be Christ) all the families of the earth should be blest. Abraham's faith was reckoned as justifying him in God's sight. It was such an active, obedient faith as would have accepted Christ personally, as it accepted the promises concerning him. In due time his faith shall be perfected --at our Lord's second advent.
Coming down to the first advent of our Lord: His teaching evidently brought a great light to them that had the eyes of their understanding opened, and he declared the ransom. We have no reason to suppose that even those who heard our Lord speak in dark sayings and parables grasped the philosophy of the ransom; and so through the Gospel age to the present time. We must therefore suppose that in God's wisdom it was quite sufficient that his people should believe the fact which his Word does clearly state, that Christ's death paid the penalty for the sins of the whole world somehow or other, not understood.
The ransom was necessary, so far as God was concerned, as the basis of our justification. But so far as we were concerned, the thing necessary was to "believe God" and to accept God's statement, that through the death of Christ the reconciliation for the sins of the whole world was effected, for all who would believe it and act accordingly.
The philosophy of the subject is needful in our day, and is "meat in due season;" now, because we have come down to a time when there is in progress a special sifting and testing in connection with Christ and his sacrifice, and when it is necessary to have the philosophy of the subject in order to be able to appreciate and hold on clearly to the fact that we were redeemed by the precious blood.
It will be noticed that the prophet declares that all the tables of Babylon are full of vomit--rejected things. They had some very good things upon their tables, among others the doctrine of the ransom; but failing to be in the right condition of heart now, the Lord is rejecting Babylon; and those of his people in her are called away from her tables to the meat in due season, while her tables, served by those who are rejected from being the Lord's mouth-pieces ("I will spue thee out of my mouth"), are in the light of the dawning day being despised; and even the good things from the Lord's Word (the ransom, etc.), which once yielded them refreshment, are now defiled in their eyes along with the rejected nonsense of the dark ages.
R3156 c2 p3
There is danger that some may misunderstand the meaning of our text, and suppose it to teach that every incident in the life of God's people is what and as he intended it to be;--that God arbitrarily interferes in the affairs of his people, sets aside their free agency, and forces them to take this step or the other as mere machines. This is a serious mistake. No such thought is contained in the words. God has shown us his good pleasure in such matters; for, although he could have made us like wagons or wheelbarrows, to be pulled or pushed regardless of any ambition of our own, he did not so make us, and seeketh not such to be his children--the recipients of his favors. On the contrary, he made man a free moral agent--in this respect a copy of his Creator, free to will as he may please. Although we are not always free to do as we may please, we are always free to will as we may please, and, as already seen, in the present time the Lord is dealing with his people according to their wills. And if God respects the will of the natural man, much more would he respect the will of the new creature in Christ Jesus, begotten of the holy Spirit.
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 ?