KNOWN OF GOD
[p. 109] KNOWN OF GOD
1 Corinthians 8:3; Genesis 18:19; Exodus 33:17; Exodus 4:14
It is in mind to speak about God’s knowledge of us, particularly His knowledge in an objective way; that is, His knowledge of us because of what we are. Being God, He knows all, but the verse I began with teaches us that His knowledge of us, in the sense of our being distinguished by it, that is, distinguished by God knowing us, is dependent on our love for Him. In this sense, only a certain class obviously are known, all others are as if they did not exist. The Lord says, for instance, of certain who told Him they had eaten and drunk in His presence, “I do not know you whence ye are” (Luke 13:27). How solemn that is, especially as applied to the sphere of public profession!
In one sense, nothing is unknown to the Lord, as Peter says, “Lord, thou knowest all things” (John 21:17). He alludes to a kind of knowledge different from what we call objective knowledge. What we are speaking of now is objective knowledge, that is the knowledge derived from what is observable; and God puts Himself in the position of intimating to us that He knows us on that principle. In the very passage in Genesis 18 that I read, He says of Sodom that He heard the cry of it, but that He was going down to see; that is, God places Himself in this position. He would assure us that His judgment is based on manifest facts. Thus He says by the Spirit through Paul that “if any one love God, he is known of him”. God knows him; he has come within the range of divine observation. We often say of such and such a one, he was quite unknown till lately. How many there are in the public eye now who were quite unknown till lately! They have become known through what has come out in them.
[p. 110] So that we are known as in the divine radius, we are spoken of in heaven. Heaven has its own way of taking account of things here below, and certainly it is not, as we often are, as interested in many things that are happening. The things recorded in the newspapers are not much up there. Heaven is looking out for other things, that is, the work of God and the effect of it in His people. Heaven is looking out for that; the first movement of it is specially interesting to heaven: that is, repentance towards God. Never has there been such an occurrence without heaven’s notice, and that is really the beginning of what I am speaking of. Nor does the person while he is down here cease to be what he was at the beginning; he never ceases to be a repenting sinner. Even in that matter heaven is pleased, but in other things, too; for a concurrent element that is produced through the work of God is love. The Lord took notice of a repenting sinner, and one has to go to Luke to get it in its fulness. He took notice of a repenting sinner and He says, “she loved much” (Luke 7:47). She loved much because she was forgiven much, and what one is forgiven in that way is what one has repented of. If a burden of sin comes up in my conscience and I know it is forgiven, there is joy; I am encouraged to repent again. Our inner chambers are so intricate and locked up at times we hardly know what we repent of, but God searches them out by His word. It is repentance at the roots that is needed; as we allow Him, God searches us out and makes all plain, and as we judge what is exposed we are known in heaven as repenting sinners.
Concurrent with that is love, love of that kind, one loves much because he is forgiven much. That is the beginning of things with us, making us practical believers and practical lovers and worshippers of God. We become known in heaven. Heaven is much more active than we are generally aware of; we have very little thought of the activity of heaven in regard to [p. 111] what is current down here: not the works of man, but the works of God. Heaven looks not at a man as men do, as the Lord said of the man born blind; it was not that he had sinned, nor his parents, “but that the works of God should be manifested in him” (John 9:3); and that word ‘manifested’ has to do with heaven as well as with those down here. God is pleased with His own work as it is manifest. And there are beings in heaven that learn objectively: angels in heaven look at us in that way, seeing the works of God manifested in us. You see what we are here below in the eyes of heaven. We become the objects of heaven peculiarly as the works of God are manifested in us.
“Manifested” is a word that John makes much of, because he is dealing with conditions that becloud the work of God; whereas it is to be manifested, everybody is to see it. Peter in that very gospel in answering the Lord’s inquiry as to whether he loved Him, used for his last word for ‘know’ this very word I am speaking of. It is as if he said, You can see, Lord, that I love you; there are evidences of it. The last ‘know’ he makes use of refers to what is observable. It is characteristic of these days of cloudiness that there should be reality, and that it should be manifested, not merely assumed. That indicates what I have in mind, but particularly as to love for God.
Now John in his epistle treats of these things, particularly of love, and in the most practical way. He says, “If any one say, I love God, and hate his brother, he is a liar” (1 John 4:20). What strong language he uses! The disciple that Jesus loved, and he who was in His bosom, uses these strong words. If you say you love God and do not love your brother, you are a liar; and if you do not love your brother whom you have seen, how can you love God whom you have not seen? It is a question of God and the works of God; God is to be seen in a true subject of His work. Man was made in His likeness, and there is true likeness to God now [p. 112] in those in whom His works are manifest. Even in speaking to the Athenians, Paul pointed out that even according to their own poets, man is God’s offspring (Acts 17:28). So he says, You should have some idea of God, if that is so; that which is divine is not like gold or silver or stone. It is not that God ceases to be a Being, “whom no man hath seen, nor is able to see”, but “if we love one another, God abides in us” (1 John 4:12). In the brethren, viewed as they are — being as Christ is (1 John 4:17), there is a representation of God. If I do not love them, how can I love God? John helps us peculiarly as to this feature of the truth; he makes us practical christians, particularly in regard to love. In truth, young believers begin to learn things from what they see in old believers. God has a representation here, and what is the representation for, save that it is to be seen, and that it should affect us? Every christian should have the thought in his heart that he should affect others as to God.
Now here in our chapter the apostle speaks about knowledge, both objective and subjective, as we speak of it. “We all have knowledge” (1 Corinthians 8:1). The leaders at Corinth could tell you many things on the line of knowledge, but such knowledge as would pass away. The greatest of scientists, if he is not a christian, is not known: he is known in the scientific world, of course, but he is not known in the way I am speaking of it, although his most menial servant may be known in heaven. So the apostle goes on to say, “If any man love God, the same is known of him”. This is written parenthetically in the New Translation, as you will observe. The apostle is bringing this thought in, in what he is about to say. He is about to speak of God and of those weak in the faith, that these should not be stumbled. The misuse of knowledge may constitute one a fall-trap to his brother. Love would save us from this. Thus the apostle brings it in: “if any one love God, he is known of him”. We all want to be in the ‘Who is who book’ of heaven: such a book in the world is for persons who are “known”, as men speak, who have a universal reputation. Of course this is sought after; it is natural to men to desire to be distinguished: but God would say, That is outside the range of the circle that I know, the circle of those who love Me. That is the circle each of us, I am sure, desires to be in; those that are known of God. The apostle Paul spoke about certain ones who were “of note among the apostles” (Romans 16:7). Not simply known, but of note; there was something that gave them a special place in the minds of the apostles. And Paul adds, “who were also in Christ before me”. This fact had its value in Paul’s mind, and it had also in the mind of heaven.
I wanted to enlarge a bit on these three scriptures in the Old Testament. They furnish us with examples of persons that were known of God. Jehovah had been entertained by Abraham in remarkable circumstances, in Genesis 18. Think of that! The noblemen of this country often entertain royalty; that is a great distinction for them, but here is a man, who is father of us all, as believers, a characteristic believer, who knows how to entertain God. Think of the dignity attaching to a genuine believer! God waited on him, too. Think of Jehovah and the two Persons that were with Him waiting there for Abraham to provide the means of refreshment for them! “So do as thou hast said” (verse 5). There are no terms imposed; the proposal of the man of faith is accepted unqualifiedly. The persons to be entertained are glorious, One of them Jehovah, all possibly alluding to the Trinity, in type at least. They wait under a tree for the man of faith to provide the means of refreshment for them. Think of that, as showing how God regards His lovers! The world was going on its way, represented in Sodom, with all the devices of sin and its entertainments, corresponding to modern cities, which are, spiritually, Sodom and [p. 114] Egypt. The world is going on its way, but look at this picture at Mamre! The man of faith entertaining, and God, Jehovah, waiting for him! What distinction, what honour bestowed on a lover of God!
The entertainment being over, “the men rose up thence, and looked toward Sodom” — in coming to Abraham they were really on their way thither. That is, as on His way to execute judgment on the world, God came to Abraham; God’s movements are in relation to the saints, in relation to those who have faith. What is going on in the world is important in its way, but God is going on His way, and we may go with Him. Abraham went with Jehovah, and then it is that Jehovah says of him: “I know him”. “Shall I hide from Abraham that thing which I do?” Would He look into Sodom? Would He recognise the mayor and councillors of Sodom? Lot was there, and the angels went to Sodom, entering, on his invitation, into Lot’s house, but his deliverance out of Sodom was in view of this; to honour him was not the purpose of the visit.
But of Abraham God says, “I know him”: He knew him according to the principle of which I have been speaking, for he loved God. “For”, says Jehovah, “he will command his children and his household after him, and they shall keep the way of Jehovah”. Keeping the way of Jehovah is proof that we love Him. The Lord says, “He that has my commandments and keeps them, he it is that loves me” (John 14:21). Thus Abraham was known of God. His knowledge of him is connected with Abraham’s house — he would command it. We learn from this that the ordering of our houses in a godly way commends us to God. Family conditions are being destroyed today; hence the importance of brethren holding to the principles intended to govern our houses. Look at poor Lot over against his uncle, what could be said of his house? When he spoke to his sons-in-law about leaving Sodom, he was in their eyes as one who jested. He had no moral power. It is the [p. 115] power that develops in a man who is in right relations with God that enables him to command his house. This is one of the most important things that can be brought before us; to command our houses after us, not only for the present time, that they should do justice and judgment in the earth. And it is “in order that Jehovah may bring upon Abraham what he hath spoken of him”.
Then there is Moses. God says to him, “I know thee by name”. Moses represents what is ministerial — those qualified to minister to the people of God; a very important side. A few verses earlier Moses says to Jehovah, “thou sayest unto me, Bring up this people; but thou dost not let me know whom thou wilt send with me; and thou hast said, I know thee by name”. How beautiful, in a servant, is such liberty with God! No one can serve effectively unless he has liberty with God. It is a question of going in to Him: to be with Him, if I am to come out in service for Him. We are told in Numbers 7:89 that Moses went in to speak with God, but God spoke to him; He spoke to him from off the mercy-seat which was between the cherubim. Thus it was inaugurated that divine communications should come out in authority and mercy — from between the cherubim. These are the communications that have weight; and the minister takes them on and he has weight. It is not simply the words, but what is behind the words. God spoke to Moses in authority and Moses had liberty to speak to God; and Moses came out, representing God authoritatively. Ministry always carries authority with it if it is coming out in that way.
Now Moses in effect says to God: You have told me to take the people up, but You have not told me who is to go with me; and he reminded Jehovah that He had called him by name. God loves to be reminded of things in this way by His servants: He loves to be reminded of what He said or promised. Moses says to Him, “thou hast said, I know thee by name” (verse 12). How [p. 116] precious the thought of that is, to be known by name! You will remember how his name was called out in the wilderness: “Moses, Moses!” It was at the burning bush. The bush burned and it was not consumed; and Moses says, I will now turn aside, and see this great sight, why the bush is not burnt (Exodus 3:3). There was a man reasoning inwardly as to what is presented to him objectively. That man is to get communications from God. When Jehovah saw that he turned aside, He said, “Moses, Moses!” There was a divine appearing and a corresponding communication which would give character to the great minister and his ministry. When Miriam and Aaron envied him, Jehovah says, “Not so my servant Moses: he is faithful in all my house. Mouth to mouth do I speak to him ... and the form of Jehovah doth he behold” (Numbers 12:7,8). That shows what I am speaking about: the relations that existed between Jehovah and His servant.
In our chapter, Moses is speaking in liberty to Jehovah. It is a matter of prayer here: Moses pleads that God has not told him who was to go with him. He would not attempt to bring the people up himself. God says, I will go with you Myself “My presence shall go with thee” (Exodus 33:14). And God said further, “I will do this thing also that thou hast said; for thou hast found grace in mine eyes, and I know thee by name”. What a word is this as we seek to serve the Lord! The need is great for service of every kind, but what is needed underneath all service is happy, settled relations with God; to be able to speak to God and remind Him of things, of earlier experiences with Him. So, in the verse I read, He answers formally what Moses had said: It is true, I do know you by name, and you have found grace in My sight.
Moses is the second exemplification of what I had in mind, and a very important one, especially for young men who serve the Lord: to be with God and receive from Him directly. One important thought in ministry [p. 117] is to go in to God, and let Him speak to you; He speaks from off the mercy-seat between the cherubim, and as you get communications there you go forth in representation of God in moral power. You are conscious of having something from Him.
Now I come to Aaron; I read about him because the thought I have in mind enters into this passage. Jehovah mentions Aaron here: it is the first mention of him we have. He was at this time about eighty-three years of age, as we have often remarked; so that there had been much opportunity for God to observe things in him in the sense of which I am speaking. He says to Moses about Aaron, Is he not your brother? “Aaron the Levite”, He gives him his distinction. There are such things in the divine realm as titles: there is no such thing as communism there; it is abominated there, as anything like it is: great dignitaries have their place in the heavenly realm. So God calls Aaron, “the Levite”. Moses was one also, for of course they were both of the tribe of Levi; but evidently Aaron had qualified in some way as a Levite. Jehovah does not say, I know him, he is not honoured like Abraham and Moses; but He says, “I know that he can speak well”. He knows something about him. There are many that can speak well, but spiritual formation is not behind the speaking. Speaking well is not the all, in ministry. There must be something more; some word of value in what is spoken.
It is significant that it is here that Jehovah takes occasion to enquire, “Who hath made man’s mouth?” I suppose it is in a physical sense the masterpiece of God, the powers of speaking that He has given man. How we are here reminded of the Lord, “Never man spake like this man”! (John 7:46). Everything must have been in absolute perfectness; they wondered at the gracious words that were coming out of His mouth. Jehovah takes occasion to call attention to man’s mouth here, but there was more than that. He says to Moses of Aaron, “he goeth out to meet thee; and when he seeth thee he will be glad in his heart”. He not only speaks well, but he has good regard for his brother. He was glad when he met Moses, and he kissed him. Now he is going to serve with him for forty years. Paul and Barnabas served together; when Barnabas went to seek out Saul he thought well of him; and they both served well together for a while, but later a difference came up and they separated. A fellow servant is thus apt to test one, although at the outset we may have genuine regard for one another.
Jehovah does not go so far as to say of Aaron, “I know him”. I do not want to be short in that sense, nor does any one of us, I am sure; we cannot afford to fall short of full recognition by God. Each would seek to be deserving of it, that, in the sense in which I am speaking of it, God could say, I know that brother; and on what ground? That he loves God. To love the brethren is a test; I cannot say I love God if I do not love my brother (1 John 4:20). But think of the greatness of God! Nothing can be greater as presented to man’s mind than God. How am I to contemplate infiniteness? Only in Christ. As apprehending Him in Jesus I can love Him. The Lord as here on earth said, “He that has seen me has seen the Father” (John 14:9). The believer thinks of God and loves Him according to His holy attributes and traits as seen in His beloved Son. Thus he is known of Him. One who loves God is a man according to God. The Spirit sheds the love of God in his heart, and so he loves God and God knows it; and He can say, I know that man. As a lover of God, as called according to His purpose, all things work together for good for him (Romans 8:28).
Dear brethren, we must not be out of all that, we want to be in the realm where everyone is known of God. Everyone there is distinguished, as in “the crowd of names” spoken of in Acts 1:15; each is distinguished,
[p. 119] as a subject of the work of God; and his distinction is in his name. God owns him.
That is what I had in mind to occupy us with, so that there should be lovers of God in this time, when men are marked off as being lovers of pleasure rather than lovers of God.