John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. In this instance "will do" does not express future action simply. The " will" is not a mere auxiliary, it is an independent verb, and receives the main emphasis of the verse. The revised version correctly renders it: "If any man willeth," etc. The true order of religious knowledge, then — (1) Willing. (2) Doing. (3) Knowing.Such an order, however, does not accord with man's preconceived notions. The first statement in the process seems to him superfluous, and the last two appear unnaturally reversed. He raises the objection: "I must know a doctrine before I attempt to put it into practice. For me to undertake to do what I cannot understand is absurd." But how is it in other departments of life and thought? Does theory precede practice, or does practice prepare for theory? Did men never sow and reap until they had analyzed soils and developed the whole system of agriculture? Did they never use wheat until chemistry had taught them just how much gluten, starch, and phosphate there is in that grain, and explained its wonderful adaptation to the human constitution? Did they never lay the four walls of a dwelling until they had reasoned out the geometrical truth that two straight lines cannot enclose a space, and had mastered the entire science of architecture? The question, in fine, resolves itself into this: Is science based upon art, or art upon science? Do children study grammar, or do they learn to talk first? Do they not walk until they have been instructed in the intricate physiological processes and mechanical principles involved in that act? Did men wait until Aristotle had constructed his logic, to reason? Did they write no poetry until the science of prosody had been perfected? Did they never paint pictures until the laws of perspective had been carefully studied, and the theories of combination and contrast in colours were well understood? Now there is a religious art and a religious science, the art of holy living and the science of theology. The relation between the two is most vital. The practice of the one is the indispensable condition of the successful acquirement of the other. As the practice progresses the doctrine develops. Knowledge grows from more to more, and clear conceptions and positive convictions become at length the priceless possession of the soul. But granting the reasonableness of the requirement that doing shall precede knowing, why is it necessary, it may be asked, to make this threefold division and to specify willing? Is not that already implied in the doing? Can there be doing without willing to do? Certainly there can be no rational and responsible action without the forthputting of volition. But this willing means more than that. It means willingness, the moral determination of the mind toward God, the complete submission of the affections and desires to His will, the making of that will our supreme and ultimate choice. Something like this is true of all knowledge. Its attainment is conditioned on the mind's receptivity and openness to the truth. It is only when the mind has divested itself of prepossessions and prejudices, and is supremely anxious to know the truth for the truth's sake, and is willing to follow wherever that truth may lead, that it can succeed in its search. Pascal truly says, "The perception of truth is a moral act"; and Fichte, "If the will be steadfastly and sincerely fixed on what is good, the understanding will of itself discover what is true." Similar testimony is borne by the two great masters of modern science. Prof. Tyndall says of inductive inquiry: "The first condition of success is an honest receptivity, and a willingness to abandon all preconceived notions, however cherished, if they be found to contradict the truth. Believe me, a self-renunciation which has something noble in it, and of which the world never hears, is often enacted in the private experience of the true votary of science." Prof. Huxley goes so far as to say, "The great deeds of philosophers have been less the fruit of their intellect than of the direction of that intellect by an eminently religious tone of mind. Truth has yielded herself rather to their patience, their love, their single-heartedness, and their self-denial, than to their logical acumen." Even the pagan poet, Sophocles, saw and stated this truth: "A heart of mildness, full of good intent, Far sooner than acuteness will the truth behold." This rightness of heart is the one and indispensable condition of all religious knowledge. There the moral disposition is everything. "With a heart man believeth unto righteousness." An absolute renunciation of self, and an unqualified surrender to the Divine will, must precede and give rise to all right doing and all real knowing. In the heart's unreserved consent to the will of God lies the secret of all attainment in religious knowledge. Here is the dividing line between the children of God and aliens. Here is the starting point in spiritual experience. Here is the beginning of true wisdom. In the heart's consent — when that is yielded all else will follow as naturally as noon-day follows the dawn. One who submissively consents to the will of God, will do that will, and in the doing will come to a knowledge of all essential truth. (Christian Advocate.) Parallel Verses KJV: If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. |
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