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Commentary Index | Return to PrayerRequest.com | DownloadJabez Burns Sermons: 847. Col 1:10. Increasing in the Knowledge of God
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Col_1:10. Increasing in the Knowledge of God
"And increasing in the knowledge of God."—Col_1:10.
Religion is often presented to our notice under some one of its special attributes. As a system of faith—as the exhibition of love—as true wisdom—and oftentimes as consisting of divine knowledge. To know God, is often synonymous with godliness. Hence irreligion is represented as not having the knowledge of God. So the reverse is, "this is life eternal, to know the true God." And the apostle deemed this his greatest boast: "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."—Php_3:1.
Now, the true knowledge of God is that saving apprehension of him, by which we are brought to his favor and likeness and enjoyment.
Now, where this is possessed, the individual is godly—one of the Lord's disciples; and it is to such the exhortation of the text applies, and to such only: "and increasing in the knowledge of God."
Let us consider,
I. The knowledge spoken of.
II. The increase to be desired.
III. The means by which it may be obtained.
I. The knowledge spoken of.
Now, the knowledge spoken of may include,
I. A knowledge of God's nature and perfections.
We may ask with profound reverence, What is God? And the response from the oracles of truth is, "God is a spirit." A spirit possessed of every perfection, and essentially self-existing, and underived. Eternal, without a beginning,—infinite, without limits,—Almighty, all-wise, ubiquitous,—all-seeing, or omniscient,—supreme over all. In his moral character, holy, without spot,—just, without iniquity,—good, without malevolence; and in connection and in harmony with all, merciful, gracious, pitiful, and of tender compassion. Such is the Bible portrait of God; to which may be added, He is absolutely unchangeable, "The same yesterday, today, and forever." He says, "I am the Lord, and I change not."
Is it not marvellous that a Being so great, so perfect, so glorious, so benignant, should be denied by the skeptical atheist; should be hated by the wilful transgressor; and should be feared with horrible dread by the superstitious devotee. Arrayed in all his goodness, and clemency, and love, he should be adored, and served, and praised by all his intelligent creatures.
It should include,
2. A knowledge of his works.
These meet us everywhere—above, below, around,—the vast and the minute. It includes creation in all its grandeur—providence, or the government of the world, with all its perfection—and redemption with all us infinite glories. In the first, we see God forming all; in the second, ruling over all; in the third, redeeming all the fallen of our perishing race.
Each of these topics would open an ample theme for a volume; for God in any compartment of his works, presents endless variety and beauty to charm and delight the mind. Hence, hear the Psalmist: "The works of the Lord are great, sought out of all them that have pleasure therein."—Psa_111:2. And, "Great is the Lord, and greatly to be praised; and his greatness is unsearchable. One generation shall praise thy works to another, and shall declare thy mighty acts. I will speak of the glorious honor of thy majesty, and of thy wondrous works. And men shall speak of the might of thy terrible acts; and I will declare thy greatness. They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness."—Psa_145:3-7.
The. work of redemption in its moral grandeur, far surpasses the development of the divine power in the physical universe. It is here, the moral attributes of Deity are displayed in all their illustrious brightness and harmony.
"Here the whole Deity is known,
Nor dares a creature guess,
Which of the glories brightest shone,
The justice or the grace."
It would include,
3. A knowledge of his will.
What is the mind of God concerning man? What does he love and hate? What does he desire us to be, and to do, and to enjoy?
Now, these are all momentous questions to those who are the subjects of his rule, and who are in a state of probation and accountability. How shall I act wisely, and safely, without a correct knowledge of the right rule of conduct, without a clear perception of God's holy will and law? Now this revelation of God's will is furnished in the Holy Scriptures. "All scripture is given by in spiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."—2Ti_3:16, 2Ti_3:17. There is no case of duty, personal or relative, which is not here plainly marked by the finger of God.
The Bible contains the only holy code of moral and saving laws, and which in every particular is clear, perfect, and complete.
It should include,
4. A knowledge of his favor.
To know God especially, in all his reconciled love in Jesus—as a God of pardoning mercy—as a God loving and gracious—as a God of tender pity. To be able to say, he is mine, and I am his. To call him "Abba," that is, Father, and enjoying as the result, the divine life by the indwelling of his Holy Spirit.
Now, this inward spiritual knowledge is essential. There can be no peace, no hope, no solid joy without it; and though we know all the rest, without this we must inevitably perish. This is what Paul so longed for. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death."—Php_3:10. And it is this which he so solemnly sets before the believing Ephesians. "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church, winch is his body, the fulness of him that filleth all in all."—Eph_1:17-23. And it was this knowledge that so distinguished the apostle as a preacher, as an apostle, and as an inspired writer of heavenly truths.
This then is the knowledge of God the text includes. Observe,
II. The increase to be desired.
"Increasing in the knowledge of God."
Now, observe, in reference to this increase,
1. It is possible.
We do not know all at the first stage of Christian experience. Nay, we know little; we have just a gleam; just know the first letters of the Christian alphabet; just understand the first elements of divine truth. The region beyond is infinite; eternity itself will never exhaust the subject. Besides, our minds are constituted for intellectual progress; the seeds of knowledge will germinate within us, and thus the mind will expand, and the powers of the soul be enlarged.
Look at Newton when a child, pondering over his lessons, and then in the midst of his philosophical greatness and mental glory.
We notice also,
2. This increase is most desirable.
It adds to, and constitutes our dignity; it also adds to our strength; "they that know their God shall be strong." It adds to our moral confidence and magnanimity; it adds to our happiness and solid comfort. It is our duty, equally with our privilege, to increase in it.
3. This increase may be viewed in several aspects.
We may increase, for instance, in the clearness of our knowledge; seeing more distinctly and lucidly every part of holy truth. In the abundance of our knowledge; knowing additional things of God, and of his works and ways. In extensiveness; knowing the same truths in a very enlarged degree, observing them in their results and consequences. In the harmony of our knowledge; seeing the various parts of the divine character in combination, forming one beautiful symmetrical whole. In the experience and practical bearings of the knowledge possessed; seeing how it may be better applied to our moral elevation and enjoyment, and security. In all these ways may we increase In the knowledge of God.
Observe,
4. Of this increase there will be no termination.
We shall never know all on any one subject, in the utmost degree. "Who by searching can find out God?" Glorified saints cannot—angels cannot—cherubim and seraphim cannot know God fully and perfectly. Thus the increase of the knowledge of God may be progressive, through all time, and through all eternity.
Then consider,
III. The means by which it may be attained.
Now this increase must be in connection with means: means God in his wisdom and love has provided. We may increase in the knowledge of God,
1. By reading and hearing of God.
The study of the Bible, and attendance on the ministry of the word. Here are two inlets to knowledge—the ear and the eye, and by both the materials of knowledge may be conveyed into the soul. The one we may use in the closet and in the family, the other meets us in society. Hence the priest's lips, are to convey knowledge. The Christian pastor is to feed his sheep with knowledge and understanding. And as a rule, that must be a meager discourse indeed, which does not add to our means of increasing in the knowledge of God.
By a diligent perusal of the Holy Scriptures, and by a regular attendance on the ministry of reconciliation, we must increase in the knowledge of God.
It will be effected,
2. By observation and reflection.
God's works, creation and providence, are ever before us, and they are spread out before us for our study and reflection. We are to behold, and contemplate, and learn how the ancients did this as it is exhibited in the Book of Job—and the Psalmist, how he did this. "The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth know ledge. There is no speech nor language, where their voice is not heard."—Psa_19:1-3. "O Lord our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. When I consider the heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him?"—Psa_8:1-4.
His works and doings should be pondered by his intelligent creatures, especially by those who profess to be his loving and obedient children.
3. By prayer and communion.
In the one case asking for wisdom and knowledge, as the wise man teaches us. "My son, if thou wilt receive my words, and hide my commandments with thee, so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding."—Pro_2:1-6. So also, as urged by the Apostle: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."—Jam_1:5.
Then by communion we know and experience God's spirit and love. Here is intimacy; here he reveals himself to those who love him, as he does not to the world. See this taught by our divine Lord: "Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him."—Joh_14:22-23.
Here then are the appointed means for increasing in the knowledge of God.
Let the subject,
1. Lead to personal inquiry.
Are we increasing in the knowledge of God? Is it more clear, full, harmonious, satisfying, and consoling.
2. Are we earnestly desirous that this increasing should be more and more? Are we diligent in the use of the means? Can we distinctly assure ourselves that we have made progress; and that we still desire to do so, day by day?
3. Are there any who know not God? Of such speaks the Apostle; "some men have not the knowledge of God;" he adds, "I speak this to your shame." How reproachful is this state! How fraught with evil! How finally disastrous must it be!
Well, we reveal God to you this day, by the proclamation of his truth. We call on you to view the great revelation he has given of himself in his works and ways. We ask you to seek his favor and live. Obey him—love him—enjoy him, as offered to you in Christ Jesus his Son. He who believes in Christ, thus comes to the saving knowledge of God. And unbelief is necessarily associated with spiritual ignorance of God; and must terminate in the blackness of darkness forever.