My God and My Country

Of the Knowledge of God 3.2a

By John Gill

Prefaced & Edited by Dr. Riktor Von Zhades

Preface

First, make note that the editor’s comments are in brackets [ ], such as displayed to the left.

Brethren:

Greetings to all people of all nations and tongues. I pray continually, that every study that is posted is one that enriches the lives of the believers, and brings to Christ those that have yet to hear and believe. Remember, that in order to transform into the new man, we must first accept Christ as redeemer, confess our sins, and receive the grace of our mighty Creator. Who will endow you with His righteousness, and Holy Word. Likewise we must believe in faith, that He IS, and will do as He has promised.

10. And put on the new garments that renew the cognizance of what that image He created resembles, 11. It does not matter whether Jew or Aramaean, circumcised or uncircumcised, Greek or barbarian, a slave or the son of the free; except for all and for every human being, He is the Messiah.

Colossians 3:10-11 - Aramaic Translation

In every renewed person there is a knowledge of God and of divine things; the new creature or "new man is renewed in knowledge, after the image of him that created him". Spiritual and divine knowledge is a part of the new man, which is no other than an assemblage of grace consisting of various members, of which this is one; it is a part of the image of God and Christ enstamped upon the soul in regeneration, and which gives it a disposition godward; concerning which may be observed,

First, the object of it, God; before conversion men know not God, but after that they know him, or rather are known of him, there is a threefold knowledge of God, or a knowledge of God that is come at in a threefold way.

There is a knowledge of God by the light of nature through the works of creation, which show his eternal power and Godhead, declare his glory, and display his wisdom and goodness; and through the works of providence, by which he has not left himself without a witness of his Being and beneficence; and though these ways and works are past finding out, and a small portion of them is known by men, yet something of God is to be known by them, and that he is, as Jethro said, "greater than all gods"; but then such knowledge was always insufficient to teach men the true worship of God, and influence them to it; notwithstanding this, either they did not worship him at all, or ignorantly worshipped him; that is, not in a right way and manner; the wise philosophers of the heathens, though they in some sort knew God, yet they did not glorify him as God, nor serve him only, but worshipped and served the creature more and beside the Creator; nor was such knowledge effectual to make the hearts of men better, nor to mend their lives; those to whom God left not himself without a witness, by the works of creation and providence, still walked on in their own ways, and those very bad ones, walking in lasciviousness, lusts, drunkenness, revellings, banquetings, and abominable idolatries, even committing abominable lewdness in their religious services. What a character does the apostle give of them (Read Romans 1:18-32), even of those who professed themselves to be wise, both as to their hearts and actions? their foolish heart was darkened and their imagination vain, and they were given up to the lusts of their hearts and to the uncleanness of them, to vile affections and a reprobate mind, being filled with all unrighteousness and wickedness; what a dreadful portrait does the apostle draw of them (Read Romans 1:29-31). Nor was this light and knowledge sufficient to point out to them the true way, how incensed Deity may be appeased, or sinners be reconciled to God; or by what means atonement for sin could be made, and therefore put such questions as in Micah 6:6-8 not the least hint did it give of a sin bearing and sin atoning Saviour, and of the blood of Christ which makes peace with God, and cleanses from all sin; nor could it give men any good ground to hope for pardon of sin on any account whatever; though they might presume on the mercy of God, and conjecture that he would forgive their sins upon their repentance, this they could not be sure of; at most it was but an "who can tell" if God will repent and turn from his fierce anger, as said the Ninevites (Read Jonah 3:9). Nor was it sufficient to assure them of a future state of happiness, and describe what that is; as for the immortality of the soul, they had some faint views of it, and rather wished it to be true than believed it; of the resurrection of the dead they had no hope; and what that happiness of man hereafter they sometimes speak of, they had gross notions of, such as had any; and could not assure themselves by all their virtue that they should enjoy it. Life and immortality are only truly brought to light by the gospel.

There is a knowledge of God by the law, the law of Moses, the moral law [known in Judisim as the Torah]; though this came by Moses, it was of God, and shows what is his good and perfect will; it is a transcript of his nature, his justice and holiness; but then it only gives knowledge of him as a lawgiver who is able to save and to destroy, and as an incensed God threatening wrath to the breakers of it, without any hope of mercy, not even on the foot of repentance; it accuses of sin, the breach of it; pronounces guilty for it, and is the ministration of condemnation and death; by it is the knowledge of sin, but not of a savior from it. The ceremonial law was indeed a shadow of good things to come by Christ; its sacrifices prefigured the sacrifice of Christ; it was the Jews schoolmaster that taught them Christ, and directed them to him.

There is a knowledge of God which comes by the gospel, the doctrine of grace and truth, that is by Christ, who lay in the bosom of his Father, and has declared him, his person, his nature, his grace, his mind and will to men[Read Romans 1:16-17]; God has spoken by his Son, and made the largest discovery of himself by him; and makes use of the ministers [we the believers] of the gospel to give the light of the knowledge of the glory of God in the face or person of Christ, who is the brightness of his Father's glory and the express image [Read Hebrews 1:3] of his person: and it is of this kind of knowledge of God in Christ, that souls are made partakers, when they are renewed in the spirit of their minds; this is not a mere notional and speculative knowledge, such as the carnal Jews had, who had a form of knowledge in the law, and by breaking it dishonored God; and which some who call themselves Christians may have, who profess in words to know God, but in works deny him; who say, Lord, Lord, but do not the will of our Father in heaven: but this is a spiritual and experimental knowledge of God, such as a spiritual man has, and that from the Spirit of God as a spirit of wisdom and revelation in the knowledge of him; and which leads men to mind and savour spiritual things. This is a knowledge which is attended with faith in God as a covenant God in Christ; it is a fiducial[this is to say a faith and trust in the] knowledge, such as know his name put their trust in him, in whom is everlasting strength, and from whom they expect all supplies of grace; and having knowledge of him as their portion and exceeding great reward, they hope in him for what they want in time, and for happiness with him hereafter; and such knowledge always includes in it love to God, and the most cordial affection for him; "he who loveth not, knoweth not God" (Read 1 John 4:8), for if he knew him he could not but love him, and say of him, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee"[Read Psalm 73:75]. Such knowledge is accompanied with a filial fear and reverence of God; where there is no knowledge of God there is no fear of God; but where there is knowledge of God, of his grace and goodness, and of his pardoning mercy in Christ, men fear the Lord and his goodness; for there is forgiveness with him that he may be feared; not with a slavish but a childlike fear; and where it is known he is so feared. And such a knowledge is practical, and it is known to be right by being so; "hereby we know that we know him, if we keep his commandments" (Read 1 John 2:3), for such only may be said to be "filled with the knowledge of his will in all wisdom and spiritual understanding", in a true spiritual and evangelical manner, when the end for which they have it, and for which they desire it, is, to "walk worthy of the Lord unto all pleasing"; that is, to do the will of God in the most acceptable manner (Col. 1:9,10), and a knowledge attended with such graces and fruits of righteousness may be called saving knowledge; that is, salvation is annexed unto it and follows upon it; for "this is life eternal", the beginning of it, and in which it issues (Read John 17:3). Now this knowledge of God may be considered as respecting the three divine persons in the Godhead distinctly, Father, Son, and Spirit; and that acquaintance and fellowship with each which such knowledge leads into. For there is a fellowship and communion which believers have with each divine person, which arises from their distinct knowledge of them (Read 1 John 1:3; 2 Cor. 13:14).

Every renewed soul has knowledge of God the Father. "I write unto you, little children", says the apostle John (Read 1 John 2:13), "because ye have known the Father", the Father of Christ and their Father in Christ; for he that is Christ's Father is their Father, though they are not in the same class of sonship with him; "I ascend to my Father and your Father" (Read John 20:17), and this relation is made known to them, as children are taught to know their father; and this the saints know by the Spirit of adoption sent down into their hearts, crying, Abba, Father; and witnessing to their spirits that they are the children of God; and this leads into communion with him, and into the enjoyment of many privileges with pleasure. They have knowledge of the love of the Father which is bestowed on them, and is in them, and which appears in their election, in the gift of Christ to them, and in their adoption, and in other blessings of grace; and this is shed abroad in their hearts by the Spirit, and they are led by him into the heights and depths, and lengths and breadths of it; they are warmed by it, and comforted with it; it is a source of joy, peace and comfort to them; and the knowledge of it is what they glory in and should do, and in that only (Read Jeremiah 9:23,24). They have also knowledge of God the Father as having chosen them in Christ, and blessed them with all spiritual blessings in him; for though their election is so early as before the foundation of the world, and so secret as it is in Christ, yet it may be known by them; "Knowing, brethren beloved, your election of God"; how and by what means? By the powerful influence of the gospel upon their hearts, "for our gospel came not unto you in word only but also in power" (Read 1 Thessalonians 1:4-5), they have knowledge of him as their covenant God in Christ, who has blessed them with all covenant blessings, with the sure mercies of David; with justification by the righteousness of Christ[ Read Romans 5:16], pardon of sin for his sake, reconciliation and atonement, adoption, and every other blessing; the knowledge of all which draws out their hearts in thankfulness to the Father of Christ, in love to him, and praise of him (Read Ephesians 1:3,4). They have knowledge of him as "in Christ reconciling the world unto himself", planning the scheme of their peace, reconciliation and atonement by Christ, "not imputing their trespasses" to them but to their Surety and Saviour; which scheme he has executed by him, and has "by him reconciled" them "to himself", of which they have knowledge, and hence reason in the strong and comfortable manner as the apostle does (Rom. 5:11). Moreover they have knowledge of God the Father as having proclaimed his name in Christ, a God "gracious and merciful, pardoning iniquity, transgression and sin"; as a God that does abundantly pardon, and which engages their souls to turn unto him, and fills them with wonder and amazement; so that they say, "Who is a God like unto thee, that pardoneth iniquity?" and this raises in them the highest gratitude and thankfulness to God; they call upon their souls, and all within them, to "bless his holy name, and not forget his benefits, who forgiveth all their iniquities" (Read Micah 7:18; Psalm 103:1-3). To observe no more; they know him as "the God of all grace, who has called them to his eternal glory by Christ Jesus" his Son; that is, that he is the author and giver of every grace unto them; that their faith is not of themselves, it is the gift of God; that their good hope through grace is of him, and therefore he is called the God of hope, because not only the object but the author and giver of it; for the same reason he is called the God of love, the God of patience, &c. and this knowledge of God the Father leads to deal with him for fresh supplies of grace, and that he would make all grace to abound towards them; this draws them to the throne of grace to seek grace and mercy of him to help them in their time of need. [Read Hebrews 4:15-16]

Every renewed soul has knowledge of Christ the Son of God (Read John 17:3), where the "only true God" designs God the Father, yet not to the exclusion of Christ the Son of God, for he is expressly called the "true God" ([See] also 1 John 5:20) and "eternal life" is made to depend equally upon the knowledge of the one as upon the knowledge of the other; now would Christ ever have ranked himself in this manner with the only true God, if he was not equal with him? and such an interpretation of the passage as would exclude him from being the one only true God with the Father, would exclude the Father from being the one only Lord with the Son (Read 1 Corinthians 8:6). Now truly gracious souls have knowledge of the person of Christ, as being truly God and truly man; as being true God, and therefore they venture their souls on him, commit their all unto him, and look unto him for salvation, and trust in him for it, because he is God and there is none else; and as being truly man, partaker of the same flesh and blood with them, and in all things made like unto them, and so their near kinsman, and who cannot but have sympathy with them; [as being tempted in all ways by the carnality of this world] and thus being both God and man, he is fit to be the mediator between both[Read Hebrews 8:6, 9:15-16; 1 Timothy 2:5], and to take care of things belonging to God, and to make reconciliation for the sins of the people. They have knowledge of him in all his offices, and deal with him as such; with him as their prophet to teach and instruct them by his word, his ministers, and his Spirit; with him as their priest, who by his sacrifice has made atonement for their sins, and by his intercession pleads for every blessing for them; and with him as their king, to rule over them, protect and defend them; and they become willingly subject to his commands and ordinances, and esteem all his precepts concerning all things to be right; they know him as their living Redeemer, as Job did[Read Job 19:25]; and their souls rejoice in God their Saviour, as Mary the mother of our Lord did; they know him in the various relations he stands in to them, as their everlasting Father, who bears an everlasting love to them, takes an everlasting care of them, and makes everlasting provision for them; as their head of eminence over them, and influence to them; as their husband, who has betrothed them to himself in righteousness and lovingkindness; as their brother, and one that sticks closer than a brother; and as their friend that loves at all times, and of whom they say as the church did, "This is my beloved, and this is my friend". And this knowledge which such souls have of Christ is: Not merely notional and speculative, such a knowledge the devils have: they know Christ to be the Holy One of God, and that he is the Son of God, and the Messiah (Read Luke 4:34,41), and men destitute of the grace of God may know and give their assent to those truths, that Christ is truly God, and existed as the Son of God from all eternity; that he assumed human nature in the fulness of time, that he lived a life of sorrow and trouble, died the death of the cross, was buried and rose again from the dead, ascended to heaven, and is set down at the right hand of God, and will come a second time to judge the world in righteousness; but this spiritual special knowledge gracious souls have is an affectionate knowledge, or a knowledge joined with love and affection to Christ; he is in their esteem the chiefest among ten thousand, and altogether lovely; he is precious to them, and there is none in heaven nor in earth so desired by them as he is.

Their knowledge is a knowledge of approbation, they approve of him above all other lovers, and above all other saviors; they reject all others, and say, "Ashur shall not save us"; we will have no regard to our works, duties and services, as saviors; but they say of him as Job did, "Though he slay me yet will I trust in him—he also shall be my salvation", I will have no other (Read Job 13:15,16).

Their knowledge of him is fiducial; they know his name, his nature, his abilities, his fulness, and suitableness, and therefore they put their trust in him, give up themselves to him, rely and lean upon him, and trust him with all they have, and for all they want, for grace here and glory hereafter.

Their knowledge of him is experimental, they have their spiritual senses exercised on him; they see the Son and believe on him, see the glories of his person, the riches of his grace, the fulness of his righteousness, the efficacy of his blood, and the virtue of his atoning sacrifice; they "hear" his voice with pleasure and delight, the voice of his gospel, so as to understand it, approve of it, and distinguish it from the voice of a stranger they "feel", they handle him the word of life by faith, lay hold on him and retain him; they "taste" that the Lord is gracious, and "savour" the things which be of Christ and not of men.

Their knowledge of Christ is appropriating; it does not lie in generals but in particulars, they know him themselves and for themselves; they do not only say as the Samaritans did, "We know that this is indeed the Christ the Saviour of the world" (Read John 4:42), but that he is their Saviour and Redeemer; and say with Thomas, "My Lord, and my God"; and with the apostle Paul, "Who loved me, and gave himself for me"; and with the church, "My beloved is mine, and I am his" (Read John 20:28; Galatians 2:20; Song of Solomon 2:16). Every renewed soul has knowledge of the Spirit of God, the world does not know him, but truly gracious souls do; our Lord speaking of him says, "Whom the world cannot receive, because it seeth him not, neither knoweth him", neither his person, nor his office, nor his operations; "But ye know him", meaning his apostles and followers; and gives a very good reason for it, "for he dwelleth with you, and shall be in you"; and therefore they must have a feeling and experimental knowledge of him (Read John 14:17). Such as are renewed in the spirit of their minds, have a knowledge of him as a Spirit of conviction and illumination, he having convinced them of sin, the evil nature and sad consequences of it; of righteousness, of the insufficiency of their own righteousness to justify them before God, and of the fulness and suitableness of Christ's righteousness for that purpose; and having had the eyes of their understandings enlightened by him as a Spirit of wisdom and revelation in the knowledge of Christ, as an able, willing, and complete Saviour; and having received him as the Spirit which is of God, whereby are made known to them the things that are freely given to them of God; the free grace gifts of righteousness, peace, pardon, and eternal life. They have knowledge of him as the Comforter [Read John 14:16], who comforts them by shedding abroad in their hearts the love of the Father and of the Son; by opening and applying the exceeding great and precious promises of the gospel, and by taking the things of Christ and showing them to them, and their interest in them; and these comforts they have a feeling experience of, for they delight their souls amidst the multitude of their thoughts within them; yea they walk in the comforts of the Holy Ghost, and are edified by them. They have knowledge of him also as the Spirit of adoption, who manifests to them their interest in this blessing; and not only from his witnessing do they know their relation to God as children, but also from their being led by him out of themselves to Christ, and into the truth as it is in Jesus, for such "are the sons of God" (Read Romans 8:14-16). Moreover they have knowledge of the Spirit as a "Spirit of grace and of supplication", who first works grace in the soul, and then draws it forth into act and exercise; and perhaps there is no season in the Christian life in which this grace is more drawn forth into exercise than when in prayer, public and private, under the influence of the Spirit of supplication; who helps saints under all their infirmities in prayer, and makes intercession in them according to the will of God, impresses a sense of their wants upon them, puts strength into them, and fills their mouths with arguments to plead with God in the exercise of grace: once more, such souls have knowledge of him as the Spirit of truth, that guides into all truth necessary to be known by them, and powerfully applies it to them; who teaches them all things they should know, and brings to their remembrance truths or promises, at proper seasons, for their relief and comfort; and who is the unction they have received from the Holy One, the anointing which teacheth all things, and from which they are denominated Christians; to say no more, they have knowledge of him as an inhabitant in them, for he dwells in them as in his temple; of whose indwelling they are sensible by the operations of his grace upon them; they find he is in them as the earnest of their inheritance, and as the sealer of them unto the day of redemption. Now in this distinct, special, and peculiar knowledge of Father, Son, and Spirit, and in that communion with them, which arises from hence, inward experimental religion greatly lies.