THE CENTRALITY OF THE WORD OF GOD There are at least three ways of obtaining knowledge: experience, philosophy, and revelation. The first two are valid means of appropriating earthly knowledge, but are inferior, and sometimes invalid, in respect to obtaining the awareness of heavenly reality. The kingdom of God is a heavenly kingdom, and has to do with the implementation of Divine objectives. It does not center in this world, nor can it be discerned by those enamored of it. The knowledge of the kingdom's nature is essential for fellowship with God, abiding in Christ, and the communion of the Holy Spirit. Oneness with Deity cannot be achieved in a state of ignorance. Tomorrow:
"I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for THOU HAST MAGNIFIED THY WORD ABOVE ALL THY NAME." (Psa 138:2) ". . . for You have exalted above all else Your name and Your word and You have magnified Your word above all Your name!" (Amplified Bible)
Devotion 16 of 30
Experience is the most rudimentary means of obtaining knowledge. The old aphorism, "Experience is the best teacher," does not hold true in God's kingdom. On one occasion, Jesus fed a multitude of people with five loaves and two fishes. Over five thousand "did eat and were filled" (Matt. 14:15-21). It is difficult to conceive of an earthly experience more wonderful. A miracle wrought before their very eyes, and their bellies filled with the evidence. But it did little for their spirits because its significance was not grasped. "Ye seek me not because ye saw the miracle," or discerned its import, the Lord later said (John 6:26). They did not apply their hearts to the matter, and thus it did not profit them. They were so insensitive to the work, that when the Son of God proclaimed the significance of it, "many of His disciples went back, and walked no more with Him" (John 6:65).
PHILOSOPHY AS A SOURCE OF KNOWLEDGE
Philosophy has reason as its highest source, and earthly experience as its foundation. It can only probe into things unknown in terms of what is known or experienced in earthly life. When it comes to the things of God, philosophy is like a man groping in the dark. Presumption saturates all of its efforts, and certainty is virtually unknown. It is unassisted understanding. It tries to arrive at heavenly reality by starting with earth – the same type of error made by those at the tower of Babel (Gen. 11). This is the philosophy and "vain deceit" of which the apostle warned (Col. 2:8).
Philosophy is limited to the realm of human experience, unless developed upon the foundation of revelation. Unassisted, it is valueless as touching eternal things. It makes no difference how keen the mind, or how disciplined the quest for knowledge, "the wisdom of men" cannot appropriate things "pertaining to life and godliness" (I Cor. 3:19; 2 Pet. 1:3).
REVELATION
Revelation starts with God and ends with man. It requires an initial inclination on the part of God, and a capacity to receive on the part of man. Both exist by the will of God – God is willing and man is able. Not only, however, is God willing; He has articulated His will to men in "the scriptures" (Rom. 16:26).
What God reveals must be discerned to be profitable. Truth is apprehended by the understanding of it. This is coming "unto the knowledge of the truth" (I Tim. 2:4). The "things of the Spirit of God" (I Cor. 2:14) are in heaven and cannot be apprehended with the senses. Further, they lie beyond the reach of man's curiosity. It is only through the comprehension of faith that they can be perceived. Revelation requires belief, not experience, to produce and maintain life toward God.
The proclamation of the purpose of God is declared to be the "revelation of the mystery which was kept secret since the world began" (Rom. 16:25). If God had not revealed it, it would still be secret and obscured to men. The basic message was revealed "to His holy apostles" (Eph. 3:5). That message is not the result of earnest inquiry, nor the product of mere human analysis. It is true with the apostles, as with the prophets of old, that ". . . no prophecy of scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost" (2 Pet. 2:20-21). When it comes to the word of God – the expression of His mind – God shared His purpose with men in words. Holy men did not merely convey to us what they thought God meant. The scriptures are not a personal and private interpretation of God's mind. The intellectual ability of the apostles was not their chief resource, but rather their faith. Faith dominated their reason as God revealed the truth to them, and then "moved them" to speak that truth. They did not speculate on the meaning of the revelation – they knew it by their faith!
PRAYER POINT: Father, in the name of Jesus, grant me grace to avoid the snares of mere religious experience and philosophy.