The Orthodox Study Bible: Knowledge

The Orthodox Study Bible: Knowledge

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

Preface

My review, as a biblical Christian of the Reformed tradition, of this fine academic source, continues. This Orthodox source uses the New King James Version (NKJV). Originally published on Blogger 20200719, with significant revisions and additions with Blogger 20251113 for an academia.edu entry.

The Orthodox Study Bible: Knowledge

Glossary from Reverend John W. Morris, Ph.D.

Knowledge

Quote:

'Knowing and experiencing the truth of God and salvation through Jesus Christ. Spiritual knowledge (1) is frequently identified with Christian doctrine (2) is applied to the spiritual meaning of the Scripture; and (3) refers to the mystical and contemplative knowledge, not merely intellectual knowledge of God. Its aim and effects are to enhance man's responsibility, to aid in discernment of good and evil and to lead people to God...'(802).

From the verses this study bible provides, I will comment on 2 Corinthians 4: 6.

2 Corinthians 4: 6 The New King James Version (NKJV)

6 For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

2 Corinthians 4: 6 King James Version (KJV)

6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 

2 Corinthians 4: 6 New American Standard Bible (NASB) 

6 For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ. 

Greek New Testament 2 Corinthians 4: 6

From the five Greek New Testament sources provided. 

γνώσεως 

(knowledge)

Bible Hub: 2 Corinthians 4: 6

γνώσεως knowledge N-GFS

Noun: Genitive (of) feminine, singular

of the knowledge

Bible Hub: 1108. gnósis 

Cited 

Strong's Concordance 

gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ 

Part of Speech: Noun, Feminine 

Transliteration: gnósis Phonetic 

Spelling: (gno'-sis) 

Definition: a knowing, knowledge 

Usage: knowledge, doctrine, wisdom. 

Cited 

2 Corinthians 4:6 

N-GFS GRK: φωτισμὸν τῆς γνώσεως τῆς δόξης 

NAS: to give the Light of the knowledge of the glory 

KJV: [give] the light of the knowledge of the glory 

INT: radiancy of the knowledge of the glory

Bauer documents that in 2 Corinthians 4:6, γνώσεως is 'enlightening of the knowledge' of God (163). This is given by God (163). Therefore it is revelatory knowledge and not found through the use of human reason. Rather human reason, by God's grace, can reasonably comprehend God's revelation. It is not a complete comprehension, but is significant.

Courson provides a practical theology: 'Both the face and the grace of God are revealed in the Person of Jesus.' (1115).

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Theological & Philosophical reflections

I am in basic agreement with the Orthodox text here. 

1) Knowledge '(1) is frequently identified with Christian doctrine' (802)...

True, legitimate, New Testament knowledge of God, which is spiritual knowledge of God, is directly connected to concepts of New Testament (and biblical) doctrine. Therefore, it is related to theology. Theology, doctrine and Christian dogma (central beliefs), especially within the Christian Church, should not be considered as valuable only for 'theology nerds', 'serious bible students', pastors, elders and academics. Make no mistake, a lack of significant theological understanding, equates to a lack of spiritual knowledge, at least in some areas.

'Knowing and experiencing the truth of God and salvation through Jesus Christ' (802). Idealistically, this should occur with at least a basic, sound, New Testament theological understanding. I am not stating the Christian believer should study academic theology thoroughly, but I do think for accuracy, the New Testament and Hebrew Bible should be read in context, with the assistance of commentaries and biblical tools. I still reason that a basic belief in the gospel (Acts 2, Romans 10) through regeneration (John 3, Titus 3, 1 Peter 1) is legitimate salvation, but without sound theology, is an immature Christian faith and worldview.

2) '(2) is applied to the spiritual meaning of the Scripture' (802).

This spiritual knowledge of God is applied for a correct and reasonable interpretations and meanings of scripture. For correct theology. 

3) This knowledge refers to mystical and not just intellectual knowledge. In the perfect will of God for Christian believers, the Holy Spirit guides the spirit/mind, and physical brain of the regenerate to have a significantly, true, understanding of doctrine and theology, which is both intellectual and spiritual, not either/or in my humble opinion.

It would be possible for a scholar or reader/reviewer to intellectually understand scripture and theology without a proper spiritual understanding. Scholars such as these could still serve as legitimate academic sources of facts within biblical studies, theology and philosophy of religion, for example. I deduce I have cited some of these scholars. Biblical exegesis and analysis can be done by the unregenerate and unregenerate scholar, not by just the believing Christian. However, practical application of scripture should be guided by the Holy Spirit of God, engaging with a studious Christian mind. Practical, obedient, Christian living with the use of scripture requires a person to be guided by the Holy Spirit.

The gospel is indeed understood through revelatory, scriptural knowledge. But, it still requires the use of the human brain as a secondary source for human comprehension. In other words, God reveals as primary source/cause, and the regenerate embrace the gospel as a secondary source/cause. Human cause here is in the sense of embracing the gospel, living within salvation, not creating the means of salvation in any way, whatsoever. Human salvation is not forced or coerced, it is embraced.

I do not deny the value of theistic, philosophy of religion as I reason that some ontological truths about God can be known through the use of reason within philosophy. This includes, non-exhaustively, reasoning God as infinite, logically consistent, eternal, necessary, sufficient as in necessary with key premises, such as God is good and holy. The necessary that exists in each possible reality is good. The necessary that exists in each possible reality is holy and set apart from its creation. 

The necessary would be the first cause. The finite caused is contingent and can be a secondary cause only. 

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BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

BLACKBURN, SIMON (1996) ‘A priori/A posteriori’, in Oxford Dictionary of Philosophy, p. 21-22. Oxford, Oxford University Press. 

BONJOUR, LAURENCE. (1996) ‘A Priori’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

EDWARDS, PAUL AND ARTHUR PAP (1973) (eds), ‘A priori knowledge: Introduction’, A Modern Introduction To Philosophy, New York, The Free Press. 

GUYER, PAUL AND ALLEN W, in KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge. 

HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Lawrence, Kansas.

KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge. 

KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan. 

KANT, IMMANUEL (1788)(1997) Critique of Practical Reason, Translated by Mary Gregor (ed.), Cambridge University Press, Cambridge. 

KANT, IMMANUEL (1788)(1898)(2006) The Critique of Practical Reason, Translated by Thomas Kingsmill Abbott, London, Longmans, Green, and Co.

KANT, IMMANUEL (1791)(2001) ‘On The Miscarriage of All Philosophical Trials in Theodicy’, in Religion and Rational Theology, Translated by George di Giovanni and Allen Wood, Cambridge, Cambridge University Press. 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.