"the excellency of the knowledge of Christ"
(Phil. 3: 8)
The knowledge that believers (especially those who habitually study God's word) receive from the teaching ministry of the Spirit concerning Christ Jesus the Lord is far superior to the knowledge of the world's elite, of its Sophists, Philosophers, and Gnostic Pagans.
On the verse above from Ecclesiastes Dr. Gill wrote:
"but the excellency of knowledge [is, that] wisdom giveth life to them that have it; or, "the excellency of the knowledge of wisdom giveth life"; not of natural wisdom, or the knowledge of natural and civil things, the vanity of this is exposed, before by the wise man; but the knowledge of God in Christ; the knowledge of Christ, who is the Wisdom of God; and of the Gospel, and of all divine and spiritual things: this is a superior excellency to riches, which often expose a man's life to danger, cannot preserve him from a corporeal death, much less from an eternal one. When this is the excellency of spiritual knowledge, that spiritual life goes along with it; such as are spiritually enlightened are spiritually quickened; live by faith on Christ, whom they know; and, through the knowledge of him, have all things pertaining to life and godliness, and have both a right and meetness for eternal life; yea, this knowledge is life eternal, (John 17:3); see (2 Peter 1:3 ); and this is the pure gift of Wisdom, or of Christ, and not owing to the merit of men, or works done in obedience to the law, which cannot give this life; see ( John 17:2) (10:28) (Romans 6:23) (Galatians 3:21)." (Commentary)
A person is not saved apart from what is called "saving knowledge" (as we have previously stated). Where there is spiritual life there is spiritual knowledge and vise versa. In comparison to the knowledge of the world, of Pagans and unbelievers, the knowledge of the believer in Jesus is superior or excellent.
Wrote Paul:
"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, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead." (Phil. 3: 8-11)
The Greek word translated "excellency" (hyperechō) denotes what is superior or supreme. It is what "stands out" (or is 'outstanding') or "above." It surpasses all other knowledge, being loftier.
There are several categories of the excellent knowledge of God (possessed by believers now "in part," complete knowledge being yet a goal to obtain). First, they "know him," that is Christ Jesus the Lord. This is cognitive knowledge about his person, work, attributes, gifts, etc. Second, they "know" (gnosis) something about "the power of his resurrection." Third, they "know" something about "the fellowship (Greek "koinōnia" - denoting participation in) of his sufferings."
On verse eight Dr. Gill wrote:
"by the knowledge of Christ" is not meant subjectively the knowledge that is in Christ, or which he has of others, either as God or man; but objectively, that knowledge which believers have of him, who know him not only in his person, as God over all, but as a Saviour and Redeemer, and as theirs; they know him in all his relations, and particularly as their Lord, not by creation only, but by redemption and grace, as the apostle did, putting an emphasis on these words, "my Lord"; thereby expressing his faith of interest in him, his great affection for him, and cheerful subjection to him. And this knowledge is not general, but special, spiritual, and saving; it is a knowledge of approbation of Christ above all others; a fiducial one, which has faith in him joined with it, and is both experimental and, practical, and, at least at times, appropriating; and though imperfect, it is progressive and capable of being increased, and will at last be brought to perfection. It is attained to, not by the light of nature, nor by the help of carnal reason, nor by the law of Moses, but by the Gospel of the grace of God, as a means; and the efficient cause of it is Father, Son, and Spirit; the Father reveals Christ in his saints; the Son gives them an understanding to know him; and the Spirit is a spirit of wisdom and revelation in the knowledge of him; and this knowledge is very excellent: a spiritual knowledge of Christ is more excellent than a general and notional one, or than a knowledge of Christ after the flesh; and the knowledge of Christ under the Gospel dispensation, though the same in nature, is more excellent..."
I agree with Dr. Gill that the Genitive words "knowledge of Christ" do not denote the subjective knowledge that Christ has. If it did refer to that, then Paul would simply be saying that believers are saved by the omniscience of God. But, though that is true, that is not what the context of the words suggest. Rather, the Genitive is to be understood in the same way we say "the knowledge of mathematics." It is knowledge concerning Christ.
Gill gives a very good description of the saving knowledge that is unto salvation. What Paul says in the above words to the Philippians is exactly what Paul affirms in his opening chapters of his first Corinthian epistle.
Dr. Gill continued:
"but the most excellent knowledge of Christ is that of the saints in heaven; yea, even there is an excellency in what the saints have here on earth, and a superior one to all other knowledge, if the author and original of it is considered: it is not of ourselves, nor by the assistance of men; it is not in the book of nature, nor in the schools of the philosophers; it is not of earth, nor earthly, but it comes from afar, from above, from heaven, from God the Father of lights; it is a free grace gift, a distinguishing one, and is very comprehensive, unspeakable, and unchangeable: and as to the object of it, it is Christ, the chiefest among ten thousands; who made the heavens, earth, and seas, and all that in them are, the sun, moon, and stars, men and beasts, birds and fishes, fossils, minerals, vegetables, and everything in nature; and therefore the knowledge of him must be superior to the knowledge of everything else; and, which adds to its excellency, it makes Christ precious, engages faith and confidence in him, influences the life and conversation, humbles the soul, and creates in it true pleasure and satisfaction; when all other knowledge fills with self-love, pride, and vanity, and increases sorrow; whereas this is not only useful in life, but supports, as under afflictions, so in the views of death and eternity; through it grace is received now, and by it glory hereafter; for it is the beginning, earnest, and pledge of eternal life. Well may the believer count all things but loss for it, as the apostle did."
Gill points out several things that we have thus far affirmed in regard to the knowledge of God. He says that saints in heaven have greater knowledge (superior intelligence) than saints on earth; And yet it is still not as great as it will be after the resurrection and full redemption, being an "earnest" (as Gill says) and of which we have already spoken. He says that the knowledge of believers is superior to all earthly knowledge, to that possessed by its elite philosophers. It shows that it is superior, or more excellent, than worldly knowledge in both quality and quantity. The fruit and evidence of each are different, of which we will have something yet to say.
Paul in his opening address to the Corinthian Christians was demonstrating the superiority and excellence of the knowledge of Christ (and of the inspired writings, and of the Gospel) as compared to the earthly carnal knowledge of sinful man.
The Limits Of Knowledge
What would knowledge be without wisdom? Without virtue? Without love? Etc. The knowledge of God, when received by faith (through the enlightening influence of the Holy Spirit), is not alone. Just as "faith alone," or "faith without works" is of no value in salvation (James 2: 20-26), so too is having a knowledge about God without faith, wisdom, love, etc.
Wrote Paul later in his first Corinthian epistle:
"And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." (13: 2)
Knowledge and belief without love is of no use or value. It cannot save. Those who truly know God in an intimate relationship love him and delight in him. Simply put, knowledge alone, yea, even right knowledge about God, has its limits. Wrote Paul again in his Corinthian epistle:
"Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffs up, but charity edifies." (8: 1)
Does the knowledge of God puff up? Or, is it only worldly knowledge that puffs up?
Wrote Dr. Gill:
"knowledge puffeth up; not true knowledge; not that which comes from above, which is gentle and easy to be entreated; not sanctified knowledge, or that which has the grace of God going along with it; that makes men humble, and will not suffer them to be puffed up one against another; but a mere show of knowledge, knowledge in conceit, mere notional and speculative knowledge, that which is destitute of charity or love: but charity edifieth; that is, a man that has knowledge, joined with love to God, and his fellow Christians, will seek for that which makes for the edification of others; and without this all his knowledge will be of no avail, and he himself be nothing."
Though I agree with Dr. Gill that false knowledge puffs up, yet I cannot agree that the knowledge of God does not in any way puff up. Wrote Paul in his second Corinthian epistle:
"And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." (12: 7)
To be puffed up by knowledge is the same as being "exalted above measure." Paul says that "the abundance of the revelations" given to him had the potential to puff him up with pride. In order to insure that such a thing does not happen, the Lord sends him that which will "buffet" his pride. Some of the cockiest people are they who are theologians and teachers of the bible. What puffed up Paul was not mere worldly knowledge.
Knowledge without love and charity is no good. But, likewise, love without knowledge is not good either. In fact, love for a person cannot exist without knowledge of that person. You cannot love someone you do not know anything about.
Albert Barnes wrote in his commentary the following on I Cor. 8: 1:
"There had been some remarkable proofs of the impropriety of relying on mere knowledge as a guide in religious matters among the Corinthians, and it was well for Paul to remind them of it. These pretenders to uncommon wisdom had given rise to their factions, disputes, and parties, (see 1 Corinthians 1; 2; 3); and Paul now reminds them that it was not safe to rely on such a guide. And it is no more safe now than it was then. Mere knowledge, or science, when the heart is not right, fills with pride; swells a man with vain self-confidence and reliance in his own powers, and very often leads him entirely astray. Knowledge combined with right feelings, with pure principles, with a heart filled with love to God and human beings, may be trusted: but not mere intellectual attainments; mere abstract science; the mere cultivation of the intellect. Unless the heart is cultivated with that, the effect of knowledge is to make a man a pedant; and to fill him with vain ideas of his own importance; and thus to lead him into error and to sin."
Not only is knowledge worthless if it is not accurate or true, or not directed towards the Father and Son, or not with love, but it is of no good if it is not in company with other things. The apostle Peter spoke of this fact in these words:
"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." (II Peter 1: 1-8 KJV)
Notice the two times he speaks of saving knowledge as a means, saying "through the knowledge of God" and "through the knowledge of him" that grace and salvation are received. Again, as in Philippians 3, the words do not refer to God's subjective knowledge, to his omniscience, but to that knowledge of him that is communicated to believers. Peter's words, like Paul's, affirm that saving knowledge is the means of salvation. But, even knowledge of the truth is not of any value without love, faith, virtue, temperance, patience, godliness, brotherly kindness, and such things.
Now let us cite verses one through eight.
"Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled." (vs. 1-8)
Does Paul discuss epistemology in Corinthians? Yes, but not systematically as a philosopher. Paul does have a doctrine about wisdom and knowledge (as we have already seen in part). One good reading on this is titled "A Study of Pauline Epistemology." (See here)
The above passage is one of the most misunderstood passages in all the bible as measured by the commentaries written upon it. Some teach that "the weak" brother is a true believer even though the text identifies him as being one who does not have saving knowledge. I wrote a series on the weak and strong of the Corinthian and Roman epistles over ten years ago and showed how "the weak" were the lost, those who were not Christians, but who were rather unsaved polytheists. (See my Baptist Gadfly blog for Dec. 2010 into 2011. Link to first posting in the series is here) We will be dealing with power (vs. weakness or impotency) as an element of elite status and character in upcoming chapters. Paul has much to say about who are the truly powerful in his Corinthian epistles.
The world's elite are men and women of power and influence and the poor believer is viewed as being weak and powerless. Yet, Paul will show that this is false. Power and knowledge are combined in thought in this chapter. The unbelieving brother (Pagan) is impotent in his knowledge because he does not have "that knowledge" which is peculiar to Christians.
When Paul says in verse one "we know that we all have knowledge" he is interpreted by the commentators to mean "we know that all we believers have saving knowledge," or "we know that all we believers have general common knowledge of things," or "we know that all we human beings have general knowledge of things." The latter I am certain is his meaning. One must identify the group designated by the pronoun "we." Does he mean "we humans" or "we believers"?
In verse seven Paul mentions specific Christian or saving knowledge (as opposed to general knowledge), saying "there is not in every man that knowledge." The word "man" (anthropos) is not in the original text and so may be better translated as "there is not in everyone that knowledge." This being so, we must decide who is designated by "everyone." Does it mean "everyone in the world" or "everyone who is a believer"? If the latter, then we have a far reaching implication for Christian doctrine of salvation and saving knowledge. In order to see that, we must see what specific knowledge Paul refers to by "that knowledge." Recall that he says of it the following things.
1. Knowledge that "the idol is nothing."
2. Knowledge that "there is no God but one."
3. Knowledge that "there is one God the Father from whom are all things."
4. Knowledge that "we are him" (God the Father).
5. Knowledge that "there is one Lord Jesus Christ, by whom are all things."
6. Knowledge that "we are by him" (Lord Jesus Christ).
After delineating the fundamental propositions of Christian and saving knowledge, Paul says "but there is not in everyone that knowledge." Now, I can see how that means "but there is not in everyone in the world that knowledge" (it being peculiar only to believers), but I cannot see how that means "but there is not in every believer that knowledge." Even though that is the common view of most commentators, it cannot be true unless we want to say that one does not have to believe each proposition above to be a believer! If I were a Hardshell I could not think of a better weapon against those who say you must be a Christian to be saved. Paul is not saying that some believers still believe in idols, in many gods, and in many saviors, etc.
Now, if men do not have "that knowledge," even though they may have oodles of secular knowledge of the various sciences, they are not saved. All their general knowledge will avail them nothing if they do not embrace by faith that special revelation, or "that knowledge" of God and Christ.
Again, in speaking of the limitations of knowledge, Paul wrote:
"Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." (I Cor. 13: 8)
What does Paul mean when he says that knowledge shall vanish away? Does he mean all will become without knowledge? No. What he means is that the special gift of insight associated with "the word of knowledge" (previously discussed) will vanish away, it giving way to something more wonderful. The same is true with the gift of tongues (ability to speak in other languages by the Spirit), no doubt because there will then be but one language as says the prophet:
"For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent." (Zeph. 3: 9)
But, let us hope that in some other respects there will be an end to knowledge, such as in "knowing evil," or "knowing how to do evil" (as we previously mentioned), or knowing failure, and knowing disappointment, and knowing error, and knowing pain, etc.
On talking about the limitations of mere knowledge (that is alone and without love and virtue, etc.) we must add a thought or two arising from these words of the apostle:
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor?" (Rom. 11: 33-34)
No matter how much we come to know about God and the world around us, it is nothing compared to the one who knows all things! Job, in Job 26, spends the first thirteen verses speaking of the greatness of God as revealed in his works and then in the last verse makes this wonderful conclusion:
"Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?" (Job 26: 14)
Even the prophets and apostles (who knew more about God and his works than any of us) knew only "parts of his ways," only a "little portion." God cannot be comprehended, though by grace and through faith he may be apprehended. Wonderful thought indeed. When it comes to our knowledge of God we are but "scratching the surface." None can fathom the perfections of the Almighty. One of Job's friends asked - "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" (11:7) In answer we can only say as the Psalmist - "Such knowledge is too wonderful for me; it is high, I cannot attain unto it." (Psa. 139: 6) Paul witnessed that "the love of Christ surpasses knowledge" (Eph. 3: 19) and that believers receive from Christ a "peace which passes understanding." (Phil. 4: 7)
In the next chapter we will talk about the evidences of true saving knowledge and of the difference between wisdom and knowledge. We will also begin to look at other qualifications for being either the world's elect or God's elect.
Let us all be careful not to be of the number who are "ever learning, and never able to come to the knowledge of the truth." (II Tim. 3: 7)
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