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by feature or manner), and retain only the primary meaning, that of recognizing or
acknowledging a liability or an obligation, the word would suit admirably.
This matter is something more than a mere technicality; it lies near the very heart of
all true teaching, and we therefore "recognize" the claims which the word has upon us to
make its meaning clearly understood. Epiginosko occurs forty-two times in the New
Testament and epignosis occurs twenty times. While space will permit of the setting out
of only a selection from all these references, we trust that all who teach others, and those
who desire the fullest proof of all that is here set forth as truth, will personally acquaint
themselves with the usage of these words in the whole of the sixty-two occurrences:
"Ye shall know them by their fruits" (Matt. 7: 16).
"Elias is come already, and they knew him not" (Matt. 17: 12).
"When Jesus perceived in His spirit" (Mark 2: 8).
"The people saw them . . . . . and many knew Him" (Mark 6: 33).
"Their eyes were holden that they should not know Him" (Luke 24: 16).
In these few references taken from the Gospels, "recognize" could, with advantage, be
substituted for "know". We do not "know" a fig-tree by the mere fact of looking at its
fruit, for a "knowledge" of the fig-tree involves acquaintance with several sciences, and
then is but partial. Yet the most untutored and illiterate observer would "recognize" a
fig-tree by its fruit.
It is a most natural transition for the word "recognize" to take on a moral colouring, so
that while the recognition of a fig-tree by its fruit may not involve self-denial or expose to
persecution, it becomes another matter to "recognize" the rejected Christ or the doctrine
which is after godliness.
In the passage we are about to consider let us therefore, with this explanation in mind,
consistently use the word "recognize" or "acknowledge" in place of "knowledge".
Limitations of space compel us to confine ourselves to one passage only, but that a
representative one.
"Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's
elect, and the acknowledging of the truth which is after godliness" (Titus 1: 1).
Here the Apostle associates his ministry with two phases of Christian experience (1)
According to the faith of God's elect, this is basic; (2) According to a recognition of the
Truth, this is experimental. This second phase is expanded thus: "According to a
recognition of the truth, which (in its turn) is according to godliness."
The Apostle is inspired to hold an even balance. He stresses neither the sovereignty of
God nor the responsibility of man, but gives each its place. The faith of God's elect
comes first, and this is according to truth. We love Him because He first loved us. There
could be no recognition of truth on our part, had it not been preceded by grace. It is
however entirely untrue to represent the Apostle's doctrine as the faith of God's elect,
and that only. That is but one side of it. It has another:
"The Lord knoweth them that are His."