Tag: subjection

Deep Knowledge

And the man knew Eve his wife; and she conceived, and bare Cain, and said, “I have gotten a man with the help of the LORD” (Genesis 4:1).

On account of the private nature of sexuality, euphemisms for sexual behavior have been developed throughout time in many cultures. One such euphemism in Hebrew is the use of the verb normally meaning “to know” to describe sexual intercourse, used from the very beginning of time to describe the copulation of the first couple, Adam and Eve (Genesis 4:1). This euphemism is used frequently in the Old Testament, for licit sexual relations (Genesis 4:17, 25, 1 Samuel 1:19), and illicit (Genesis 19:5, Judges 19:22, 25), and even to describe the lack of such behavior (Genesis 38:26, Judges 11:39, 1 Kings 1:4).

Some association between knowledge and sexuality therefore exists in Hebrew, although there are other euphemisms for sexual behavior, particularly the general “lay with,” as in Genesis 30:16, 34:2, and the rather brute “come into” of Genesis 30:16, 38:16. Therefore, it remains entirely possible that the euphemism “to know” for “to have sexual intercourse” just happens to exist in Hebrew as a particular idiom in the language without a whole lot of meaning behind it. Nevertheless, since Paul in Ephesians 5:22-33 lays the groundwork for understanding the (legitimate) sexual relationship as the physical shadow of the spiritual reality of the intimacy which should exist between Christ and His people, and since Hebrew is the language in which God communicated with His people, we also must be open to the strong possibility that there is something behind this particular euphemism.

If nothing else, the euphemism of knowledge to describe sexual behavior does well at reminding us that “knowledge,” in the Bible, tends to involve far deeper matters than the way we generally use the term in our language today. Modern ideas of “knowledge” derive from science and philosophy: knowledge is the set of facts comprising human understanding of reality, past and present. Knowledge, therefore, is primarily a matter of mental cognition: to “know” something is to mentally understand and master it. We “know” that 2+2=4; yes, this information does matter materially, but it first and foremost remains something we mentally recognize and accept. If we “know computers,” for instance, we know how to use a computer: we have cognitive mastery over its functions, nature, and processes. Whatever experience would be involved in this knowledge must flow from mental understanding and mastery.

Yet the euphemism of “to know” for “to have sexual intercourse” demands a much more expansive view of “knowledge,” one that involves at least the physical body and its experience, and ideally, the emotions as well (as per Genesis 2:24). It is not as if the mind is uninvolved in such “knowledge,” but this knowledge certainly goes beyond just what the mind can conceive, understand, and master: it is a knowledge to be felt, experienced, and in its proper sphere, enjoyed. We intuitively understand this when it comes to our relationships: one can mentally recognize as true a set of facts about a given person, but that does not automatically mean that you really know that person. To truly know a person, we must experience the presence of that person. Hence the euphemism of “to know” for “to have sexual intercourse” proves rather appropriate, since sexual intercourse is an extremely intimate experience with another person. People who have had such a relationship “know” each other in ways that they can not (and should not!) “know” of others.

This is important to keep in mind in terms of passages like John 8:32. We are called to know the truth in Christ, but this knowledge is not merely what passes for “knowledge” today. One can mentally understand and even master the sum of all facts regarding the Person and work of Jesus of Nazareth, and yet not be changed or transformed by it (cf. Matthew 7:21-23); such a one may “know” Jesus cognitively, but mere cognition of Jesus cannot save (James 2:19). To “know” the truth in Jesus demands more than mere cognition; this truth must be experienced. It is through constant practice of the faith that we grow to maturity (Hebrews 5:14); the imperative of knowing Christ is never just about learning the facts about Christ but always aimed toward following after Him thus being transformed into His image (Romans 8:29, 1 John 2:6). This knowledge cannot remain merely in the mind if it will save; if it is only mental, it will at best only remain until persecution or tribulation, and at worst, it leads to arrogance and hypocrisy (Matthew 13:20-21, 1 Corinthians 8:1). To know Jesus is to come to grips with the reality that He is the Lord and Christ, and therefore we must follow after Him, subjecting not only the mind but also the emotions and the body to His will (Galatians 2:20, 5:17-24). This “deep” knowledge is the saving knowledge of Jesus Christ!

It can never be enough to just know about Jesus. We must know Jesus, to develop the intimate spiritual relationship with Him which leads to the spiritual oneness which He seeks according to John 17:20-23. Let us therefore recognize that mere mental cognition is not true knowledge; true knowledge must go deeper, demanding the experience and subjection of mind, body, emotion, and soul. Let us truly know the Lord Jesus Christ so as to be saved by Him!

Ethan R. Longhenry

The Weapons of our Warfare

For though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ (2 Corinthians 10:3-5).

The military metaphor is used occasionally in Scripture to describe the conflict in which we find ourselves. It is dangerous to read too deeply into the military metaphor; notice how often Paul emphasizes that our enemies are not flesh and blood and our weapons are not physical (2 Corinthians 10:3-4, Ephesians 6:12). He is making clear what far too many since have confused: there is a conflict, yes, but swords and guns are not going to solve it. Guns and swords are only going to make things worse!

Nevertheless, we are all engaged in a conflict. In Ephesians 6:10-18 Paul speaks of that conflict in terms of the soldier’s full armament. Here, in 2 Corinthians 10:3-5, he briefly describes the weaponry we are to use in this conflict in order to advance the purposes of God in Christ.

There are two aspects to these “weapons”: engagement with the world around us, and engagement within ourselves. They are both used for the “casting down of strongholds” and the weapons are “mighty before God” (2 Corinthians 10:4). We are to imagine the large, walled cities of the ancient world; the weapons we are to use will tear down those walls. Defenses will be compromised!

Paul begins with the engagement with the world around us. Paul says that it is our task to “cast down imaginations, and every high thing that is exalted against the knowledge of God” in the ASV; the ESV renders it, “we destroy arguments and every lofty opinion raised against the knowledge of God” (2 Corinthians 10:5).

This might seem strange to us at first. Some might wonder where there is room for the practice of Christianity. Others may want to know where morality and discussions about moral behavior fit in. But if we stop and think about it for a moment, what Paul says makes perfect sense.

Everyone has a view of the world and how it works. This view is constantly modified by new information; the older we get, the more fossilized it becomes. We have to have some type of worldview/perspective in order to make sense of all the different aspects of existence. It is this worldview that informs our thoughts, feelings, and actions.

As long as a person can remain convinced that the way they see the world is the way it really is, or makes the best sense of the way it really is, it will remain incredibly difficult to change their minds about much of anything. Witness the Pharisees, Sadducees, and the Jews in general throughout the New Testament. For that matter, see what it took for Saul of Tarsus to change his mind (cf. Acts 9:1-19)! As long as the person can make sense out of things, they will keep thinking as they always have, and thus keep acting as they always have.

Therefore, as long as the “imaginations” of man stay in place, and as long as people exalt their opinions about the way things work, we cannot get very far with people. People are not blank slates; if they are going to learn of God, they are going to have to “unlearn” some things first. Since everyone already has some type of edifice that they have built in order to understand the world, that edifice will have to first be exposed as faulty before people are going to be willing to concede that they need to change the way they think, feel, and act!

And that is why Paul speaks of casting down imaginations and every opinion exalted over the knowledge of God. Our weapon must be the tool of persuasion, presenting all the evidence that does not fit well into the edifice people have already created yet exhibits the soundness of the revelation of God. These are very deep issues and go to the core of who we think we are as human beings; since they are deep, dealing with the surface issues are not going to get us very far. Unfortunately, most people need to be convinced that the way they see the world is broken before they believe it broken. That is why our “firepower” must be directed to this end– getting people to understand that the way they see things is flawed in order to present to them the better model in Christ.

The other aspect to these “weapons” involves more engagement within ourselves. As Paul says, we must be “bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:5). How can we work to knock down these strongholds of the world if they maintain a foothold within our own minds? How can we refute an argument if we continue to maintain it within ourselves?

The knowledge of God is firmly rooted in Christ; as Paul says in Colossians 2:1-10, it should be our goal and aim to understand all things through Christ. Worldly philosophies deceive; we can discern what is right from wrong in them when they are subjected before Christ. “Common sense” and the groupthink of culture are seductive ideas; we can only discern what is truly sensible when we subject those ideas to Christ. Idolatry is man’s perennial problem, from the beginning until now (cf. Romans 1:18-32); the only way to eliminate idolatry is to make sure all things are subject to Christ.

There is a prevalent myth about that says that we can all be objectively rational at times and seek to understand things in a disinterested way. This is sheer folly; no matter how hard we try, we are products of our culture, society, upbringing, and time. The best that any of us can do is to be sensitive to those ways in which we are predisposed to understand matters because of our culture, society, upbringing, and time. The only way to do so thoroughly is to subject everything to Christ. What would Christ find commendatory about the spirit of the age? Commend it. What would Christ critique regarding the spirit of the age? Critique it.

The stakes are quite high. As long as the bloated and blustering edifices of worldly thought and philosophy are left unchallenged, people will continue to follow after vanity and justify themselves by the lie. We must challenge these edifices with the knowledge of God, understanding that present ideas must be deconstructed before a godly life can be built instead.

In so doing, we must remember that the worst horror of all is when believers become complicit with those bloated and blustering edifices by just going along with what they have been taught by society, culture, upbringing, and the like, not subjecting these thoughts to Christ, understanding what is commendatory from what is to be challenged. We can look into our past and find many instances when believers did not subject certain societal attitudes to Christ; now, as then, it was always about difficult matters, some of which may not have been automatically evident to the people involved. The Evil One is good at seducing believers into following after many forms of conventional wisdom that are contrary to God’s purposes. Let us resist the temptation. Let us subject every thought, every attitude, everything we might assume is accurate or is according to “common sense,” and subject it to Christ. Then let us praise what is to be commended, and work diligently to tear down through critique all that is to be challenged. In so doing, we will be tearing down those worldly strongholds, casting down everything exalted beyond the knowledge of God!

Ethan R. Longhenry