Scripture truth is known by the christian in two ways―intelligently, and experimentally. The same person may and should possess this double character of knowledge, but it is possible that he may have the intelligence without the experience, or the experience without the intelligence.
If the experience of a truth be had without intelligence, the loss to the soul will be in the way of wisdom. As an example, a believer is sure of his own personal salvation. He has received some word of God by the Spirit’s work within him, which has assured him that he is saved, and he has no more doubts or fears on the subject. Yet perhaps he cannot explain, nor indeed see clearly, the truths as unfolded in the Scriptures relative to salvation. Hence he is in enjoyment of that which he does not fully comprehend, save as far as pertains to himself, for he knows in his soul salvation is his own.
So long as he walks with God, this want of intelligent understanding will not cause him to slip, but in the hour of conflict he will be at a great disadvantage, for he will not be able to wield aright “the sword of the Spirit, which is the word of God.” There will be confusion as to what this text means and what the other means, the mind will get entangled, and possibly, at least for a time, there may be defeat and the soul may be cast into doubt.
We see dear and faithful believers, for want of intelligence of the plain meaning of the word of God, not unfrequently case down by the enemy and often under severe spiritual pressure. We cannot, therefore, be too eager to know the meaning of what God says, and “Thus saith the Lord;” is of importance to the believer beyond utterance 01 Conception.
However, the object of these few remark is not so much the consideration of the experience of a truth without the clear intelligence of its meaning, as that of the intelligent understanding of a truth without due experience of its reality. We say due experience, for we do not wish to push the delicate consideration of christian experience beyond just limits. It is comparatively easy to speak of intelligent knowledge of a truth, for words express what is the knowledge of the truth discoursed of; but experience is what belongs to the heart, and is for the individual christian the vital energy of the words he utters. The head may test knowledge, the heart must test experience. A christian who has passed through experimental knowledge of a truth, discerns the spirit of the speaker who describes what he has not felt.
A man may be as clear as crystal yet as cold as ice; he may have ability to detail the varied parts of a divine truth, but still move no heart towards God. On the other hand, blundering words and ill formed thoughts may go right home to the soul, and draw the affections God wards, even at the very time the hearer is fully aware of the lack of intelligence in the words he hears uttered.
We said, if a believer be wanting in Scriptural knowledge of a truth of God, he is by this lack exposed to the enemy should he get in spirit away from God. What shall we say then of the dangers besetting him who, being intelligently acquainted with a doctrine, having his mental powers furnished with its mysteries, is not experimentally versed in the truth intellectually known? He is in danger of the very condemnation of Satan himself―that is, of being puffed up with pride.
Yes, he is in danger of evil of the spiritual pride of boasting himself in his acquaintance with divine truths, relative even to the glory of God, the death and resurrection of His Son, and God’s way of blessing man by and in Christ Such is the subtlety of the human heart that the believer may―yes, frequently does―take hold of a truth of God and use it for his own elevation. “Knowledge puffeth up,” and the believer, having knowledge without the experience of the truth known, becomes puffed up with pride to his eventual shame and dishonor.
Without seeking to detail the sorrows ensuing on such a state of soul, we may throw out a word or two as to what is the cause of such a state, as this may help towards avoiding the condition. The main root, then, of the evil is moral absence of spirit from God. The Bible is read, or probably books explaining its truths are read, and doctrines are mastered by mere human strength―by brain power, or memory, or the like means. In a word, the Spirit of God, who dwells within us, is ignored, and the mind is allowed the place of mastering divine truth instead of the believer submitting himself, humbly and reverently, to the moral effect of the truth of God upon his spirit. We cannot learn divine truth effectually save as we gain our knowledge in God’s presence. A process in our souls accompanies the right acquisition of knowledge.
It is far less dangerous to be stupid and not to be able to comprehend a truth doctrinally, yet to live in its power and to move in its strength, than to know its details and yet to be practically outside its force. In the one case, the very sense of ignorance may help to keep the believer humble; in the other, the sense of knowledge will puff him up. In the first, God will be sought and His protection looked for; in the second, the truth, or human ability to wield the truth, and not God, will be trusted in. Many are marvelously intelligent in the Scriptures, who for years have lived in the pride of their knowledge! Their brain acquaintance with the letter of the truth has been used simply to enable them to look down on their fellow Christians, as a scientific man might use his knowledge to despise ordinary men because of their ignorance.
If it be asked, Where is the remedy? the answer lies in the moral attitude before God the individual believer takes. It is entirely a private matter between God and the christian. But the private demeanor of the soul before God is a very great consideration indeed. When we were converted we had to deal with God alone; when we received peace we dealt with God alone; in all the great spiritual crises of our lives we have dealt with God alone, and if we die we shall have to go out of this world alone with God; in a word, everything that is stable and enduring in the soul results from personal dealing with God. Now, if we take up any truth intellectually―merely intelligently―we have left God out in our personal obtaining of Scriptural knowledge, or, shall we say, of the knowledge of God; for the doctrines of Scripture give us the knowledge of God. Let us beware, since for mortal man to take up the knowledge of God as he would a matter of science is a deadly evil to the soul’s prosperity.
God has graciously revealed Himself to His people in and by His word, and every sense of that revelation which we may respectively possess will certainly produce in our souls a fresh experience of God Himself. And when this personal knowledge of God, by His Spirit, is gained, the life and thoughts of the believer will be formed and colored by such knowledge. The believer will live out what has passed through him and become part of him. His practical life will be the language of his inner being. He will live out that which lives in him.
And this living out and, by the manner of life, speaking out of what lives within, commands men’s souls who hear; it is a witness, a testimony to God. On the other hand, the merely intellectually acquired knowledge of the highest of divine mysteries, only falls upon men’s souls as fall the words of instruction in science.