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So much emphasis is laid upon knowledge by the writers of Scripture, from its earliest to its latest books, that we might almost say that knowledge is religion. Indeed, the Master Himself did say as much (John 17:3). Yet religious know. ledge is not religion. That may be possessed by him who is ignorant of God, and lives without Him. Nevertheless, religious knowledge may be the foundation of religion — the material from which the Spirit draws the living fire of faith and love. A knowledge of the facts of the Gospel history is of infinite moment, because they so clearly, so impressively, so attractively show forth the hidden nature and unspeakable name of the Eternal. Their importance is evidenced by the fact that the whole of the epistles are devoted to an exposition of the purposes and meanings which are infolded in them. Yet we may master all these things intellectually, and not possess the knowledge of God — the know. ledge to which the Scriptures attach such great importance, the knowledge which is eternal life. Clearly there is a knowledge within knowledge. So vitally necessary is the inner illumination, that one man may possess but little knowledge of the facts through which God has revealed Himself, and yet may know Him; and another may have an exhaustive knowledge of the facts, and not know Him at all. It is not religious knowledge that saves, but knowledge of God — knowledge of His mind, which is deeper than anything coming from His mind; knowledge of His heart, as heart only can know heart, by an instinct, a sympathy, an appreciation. Here we see the infinite worth of the life of Christ as manifesting God; because the Spirit that was in Him appeared in forms which we can best appreciate, and which are best adapted to impress our minds and hearts. We show ourselves to each other in a thousand ways, consciously and unconsciously, in the tone and manner in which we speak to a child, or give instructions to a servant, or address our equals; in the way in which we cherish or sacrifice our comforts; in the presence or absence of proofs of loving thoughtfulness. So read, the life of our blessed Lord and Master was continually giving some evidence of what God is, and was shedding light all along the pathway of men; into every dark valley and gloomy forest; upon every mystery and sorrow and care. We have "the light of the knowledge of the glory of God in the face of Jesus Christ." But let us try and still further unfold the method by which men come to the knowledge of God. The beloved disciple says: "The Son of God is come, and hath given us an understanding that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life." Now, in what way is that understanding given? Partly by the historic Christ, partly by the Christ within. The one operation or manifestation of Christ must never exclude the other. To be with Christ is to acquire the power to know Him. To live in the Gospels is to understand Him who is their central figure, their Divine glory. Christ is the Light without; He also opens the eyes to see. He is the supreme revelation of God given for us to know; He also creates the spiritual understanding which apprehends the truth and glory and divinity of the revelation. Not by logic, then, do we attain to the knowledge of God, but by spiritual perception, by faith. And this knowledge of God is not a comprehension, but an apprehension, of Him, a seizing hold of Him by our spiritual sense, in response to the hold with which He has seized us.

(J. P. Gledstone.)

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KJV: Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:

WEB: Thus says Yahweh, Don't let the wise man glory in his wisdom, neither let the mighty man glory in his might, don't let the rich man glory in his riches;