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when the church was "in the house" such hospitality was a necessity (I Tim. 3: 2;
Titus 1: 7, 8) and was commended by the Apostle.
"Effectual", energes suggests activity, work, vigour. Here is the word which
expresses the action of faith when it manifests itself in love--"faith worketh (energeo) by
love" (Gal. 5: 6). Faith is not passive but active; "faith apart from works (ton ergon) is
barren" (James 2: 20 texts).
The third word under consideration must be reviewed at some length and so deserves
of a separate heading.
Epignosis.
This word, translated in the A.V. "knowledge", "acknowledgment" and
"acknowledging", is difficult to define and distinguish from gnosis, "knowledge". How
is the prefix epi to be understood; as "upon", "after" or as intensifying knowledge to
"full knowledge"? Dr. Bullinger, in his Critical Lexicon, defines epignosis as,
"A knowledge that lays claim to personal sympathy, and exerts an influence upon the
person."
Culverwell in Spiritual Optics has the following note quoted by Trench in his
Synonyms of the New Testament:
"Epignosis . . . . . bringing me better acquainted with a thing I knew before; a more
exact viewing of an object that I saw before afar off."
He evidently has in mind I Cor. 13: 12 where both gnosis and epignosis occur in
their verbal forms and therefore provide a useful comparison.
"Now I know (ginosko) in part; but then shall I know (epiginosko) even as also I am
known (epiginosko)."
The Apostle is contrasting (in the context) the present experience, which he likens to
"seeing through a mirror enigmatically", with the "face to face" of the future (13: 12).
The A.V. "glass" gives a false impression, as the reference is undoubtedly to "the
imperfectly reflecting metal mirrors of the ancients" (H. A. Meyer), and the presence of
the Greek ainigma (Prov. 1: 6 LXX `dark saying') tends to confirm the idea of obscurity.
The present knowledge is "in part" and is connected with "prophecies" which shall be
done away and "tongues" which shall cease, when "that which is perfect is come"
(13: 8-10). (It should be remembered that "the present" refers here to the Acts Period.).
The partial knowledge--"now I know (ginosko) in part" is contrasted with what "I shall
know (epiginosko)", when "that which is perfect (teleios, complete) is come". This
suggests a goal, a thought present also in the usage of this word in Eph. 4: 13:
"Till we all attain unto the unity of the faith, and of the knowledge (epignosis) of the
Son of God" (R.V.).