KNOWLEDGE OF SELF, BUT HOW?
“Know Thyself.”—It is a sad thing to read or hear from Christian teachers the repetition of the old pagan precept, “Know thyself.” Pope has perpetuated it in his well-known couplet,—
“Know then thyself, presume not God to scan,
The proper study of mankind is man.”
“And all our knowledge is ourselves to know.” This is considered divine; but our authority for it is Juvenal, a pagan: “This precept descended from heaven, Know thyself!” The great effort is put forth to teach us that this knowledge is gained by self-inspection, introspection, critical examination of one’s own motives and heart, in somewhat the same way an official would inspect a vault—looking for faults, defects, flaws, and errors. Schiller got nearer the principle, tho not seeing the truth,—
“Wouldst thou know thyself, observe the actions of others.” The whole idea of self-knowledge is pagan and futile, man grasping after the unseen and unknown apart from God; looking to himself and within himself by his own uncertain light, the “sparks of his own kindling,” for that which God alone can reveal. Out of this perverted idea of how to gain knowledge has grown the great pagan and idolatrous systems of earth, the deification of the human, the pervertedly exalted idea of man, the virtual dethroning of God in the minds of humanity; and it has given Satan the clutch that he has upon a great part of human education to-day. Man Can Not Know Himself.—Thus speaks the inspired Word: “The heart is deceitful above all things, and it is exceedingly corrupt; who can know it?” “O Lord,” exclaims one of great experience, who lived in a time which tried men’s souls, “I know that the way of man is not in himself. It is not in man that walketh to direct his steps.” And yet, why not if he knows himself? Philosophy and physics have had their “masters” and “students” in all ages, and no one of them could tell what he would do, what inconsistent course he would follow, twenty-four hours in advance. Of course, many thought they knew, but the logic of events has invariably overthrown their “logic” of human philosophy. Some have learned to know that they do not know, and therefore in egotism conclude that it can not be known. But these are not wise. The knowledge of man may be known in man’s limited degree by man, but he will never learn it by man or of man, neither is it the higher knowledge man may possess. There is higher, and it is only by the means of the higher that he can learn the lower. The Knowledge of God.—That higher knowledge is the knowledge of God. “Acquaint now thyself with Him, and be at peace; thereby shall good come unto thee.” The good which comes by acquaintance with God is thus stated by our Lord: “And this is life eternal, that they should know Thee the only true God, and Him whom Thou didst send, even Jesus Christ.” Satan, knowing this, endeavors to keep man back from that higher knowledge by interposing as the one all-important thing a knowledge of one’s self in one’s self and of one’s self. Psychologic schools, schools of hypnotism, are spreading their dark and baleful and delusive theories over all the world, seducing poor souls to believe that the only hope of success is to learn man and so control him to ambitious, profitable, mercenary and unholy ends. And the more one studies himself and forgets God, the more will he be subject to the delusions of the enemy and the bondage of antichrist. Knowing God means a living connection with Him, means faith in Him, means loving Him, means trusting in His Word. And in that Word God has revealed the character of Himself and His own knowledge of man. And therefore, when He tells us that “the heart is deceitful above all things,” and intimates in the strongest way that it can not be known, He also declares: “I Jehovah search the mind, I try the heart, even to give every man according to his ways.” Jer. 17:9, 10. The only safe thing, therefore, for any person to do is to commit himself to God. So did Jeremiah. Confessing his own nothingness in knowledge, he acknowledges God’s sufficiency. “O Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. O Jehovah, correct me.” God reveals that we are sinners under a perverted law, deceived by sin, perverted by sin, with no more power to change our own character than the Ethiopian his skin or the leopard his spots; and that our only hope—all-sufficient tho but one—is in Jesus Christ, His offering, His intercession, His priesthood, His power of life and love in our mortal flesh. Is there no self-examination then?—Verily, there is. “Examine yourselves whether ye be in the faith.” “What, shall we not examine ourselves to see how sinful we are?”—Not at all. God has done all that, and He tells us that we are of ourselves poor and naked and blind and miserable, that all our righteousnesses, in which we pride ourselves, are as filthy rags. Why not accept that Word? Faith will accept it. Are we in the faith? And accepting that, why not accept the further word that He gives: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” “But then, shall not the Christian examine himself?”—No. To look into himself, he will either foolishly flatter himself by comparing himself with others or he will become utterly discouraged. What should he do?—“Examine yourselves whether ye be in the faith.” What is the rule and revealer of your faith?—God’s Word. Who is the object of your faith?—Christ Jesus. Search that Word; look unto Him. That Word is the wonderful mirror in which you will find yourself revealed. Accept it all, and yield willingly, gladly, trustingly to its measure of yourself. Come into harmony with God. Accept of the all-sufficient Saviour revealed, and go free from sin and Satan. Thus only may you know God; thus only by His knowledge, in the light from His face, may you know yourself. Never does a boy with soiled hands realize their condition as when he comes into juxtaposition or contact with the clean hands of a helpful friend. Never will the slovenly dressed woman be so quick to apologize as when she comes into the company of one who is dressed neatly. And never will man see his own sinfulness, littleness, and utter insignificance as when he gets some view of the majesty of God. Isaiah said in the light of that glory, “Woe is me! for I am undone; because I am a man of unclean lips; . . . for mine eyes have seen the King, Jehovah of hosts.” Jacob thought he would die as he looked upon God’s glory, himself seemed so sinful. Daniel, the “greatly beloved,” saw all his comeliness turn into corruption as he looked upon the shining purity of God’s messenger. And thus it has been through all the ages. Those nearest the throne will never boast in themselves; they can see nothing in themselves in which to boast. Knowledge of God, nearness to God, harmony with God is what the people of earth—great and small, high and low—need above all things else. And in that greater light and knowledge we can learn all lesser knowledge that is useful. “Thus saith8Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he hath understanding and knoweth Me, that I am Jehovah who exerciseth loving-kindness, justice, and righteousness in the earth; for in these things I delight, saith Jehovah.”