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Not Knowing What You With Certainty Can Know Is True and Knowing What You Can’t Know Is True
What you can know with certainty is anything that God says. You know the Bible is true. God said it. It’s true and you can know it with certainty. More than ever, what God says, people don’t know. They treat what God said like they can’t know it.
Scripture talks about treating what you can know like you can’t know it. It’s not about knowing. It’s about wanting. Someone doesn’t want to do it, so he eliminates it by not knowing it. He can know it and he does know it. He says he doesn’t know it.
What I’m writing about is like a little child who “forgets.” A parent asks if the child knows. The child nods, “No,” shaking his head back and forth, when the child knows. Not knowing is an excuse for not doing. He does know. With a very large sample size, I can say that children know more than what they act like they do.
Very often, for what people can know, they stay ignorant. They could know, but they don’t want to know. They like what they’re doing. If they don’t try to find out, then they won’t know. If they don’t know, they won’t have to do.
Knowing what you can know with certainty very often isn’t popular. It’s easier just to say that you don’t know.
On the other hand, people treat the Bible like it can’t be known. It’s just opinion. It is a story book of preferences. If it makes you feel good, sure, go ahead with it, but don’t treat it like something you can know.
An example of not knowing what you can know occurred recently in the Senate hearings for confirming the Supreme Court justice, when a Senator asked her to define a woman. She said she didn’t know that. She could know, but wasn’t willing to know.
Very often what the world knows is that it can’t know. It knows with certainty that it can’t know. The unknowability provides freedom. You’re not to judge what you can’t know, so you must not know. That way no one can judge. Then you get to live like you want.
Unwillingness to know becomes a basis of toleration. You’re in trouble if you judge something wrong, because you’re saying you can know, when you can’t. You’re left with tolerating wrong things. It’s required. The judgment itself becomes what’s wrong. An irony is that you can know when someone else can’t know.
I’m not saying, however, that people don’t say they know things. They know what’s wrong with their meal at a restaurant. These people write a bad review with complete conviction of their own knowledge. They know if they got bad service from someone. They know when someone offends them because it’s what they feel.
People know evolution is true. Evolution is still a theory. That status hasn’t changed, but men now know men evolved. This theory promotes naturalism. Knowing it frees men from their accountability to God, when they don’t know it. It’s a theory. It’s a theory that we actually know is not true.
Critical theory poses as knowledge. People know your motives. They know you’re racist. Climate science says it knows the world will end by global warming. Man causes the end of the world through natural means. God tells man how the world will end. That we know.
Churches are more and more worldly because of more and more preference, a lack of knowledge about scriptural things that were once known. They are still known, but treated like they are not. What distinguishes the roles of men and women, what were once known, now not known. The psychology behind overturning scripture, creating victims, who are not victims, this is now known. People are sure of this.
What I’m describing is leaning on man’s understanding and not on God’s. God is always right. Man is rarely to never. Living by faith, which pleases God, is living by what man can and should know, not by what he knows, but that he really cannot.
How should someone treat willful not knowing or rebellious knowing? He should tell the truth. He should embrace knowing what he can and should know. As the psalmist wrote in Psalm 118:6, “The LORD is on my side; I will not fear: what can man do unto me?” He should also stand against what he knows men cannot know.
In the Long Prayer of Jesus to His Father in John 17, Has “Of The World” Become Meaningless?
The model prayer of Matthew 6 and Luke 11, Jesus didn’t pray. He was teaching His disciples how to pray. Certain few times the New Testament records that He spoke to His Father, He didn’t ask for anything. He prays for one thing in John 12:28, “Father, glorify thy name.”
On the cross in Luke 23:34, Jesus prays, “Father, forgive them.” He prayed three times in the Garden of Gethsemane in Matthew 26, two of which He requested essentially the same thing, and the third time it says he prayed the same thing as the first two. In verse 39, He prayed, “Not as I wilt, but as thou wilt,” regarding His suffering and death, and then in verse 42, “Thy will be done,” which was about the same thing.We know Jesus prayed other times, but those passages don’t tell us what He prayed. John 17 most represents what Jesus prays, because it contains more that He prayed than all the other places combined. I will focus on one point of His requests in the chapter, which were not many, but of all of those prayers, He uses the words, “of the world,” seven times.
14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world.
17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word.
15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
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