The Same Mind, Judgment, and Speech (Part 1-3)

The Same Mind, Judgment, and Speech (Part 1-3) "To be conscious that you are ignorant is a great step to knowledge." —Benjamin Disraeli Back in late-2001, my wife Mikele and I took advantage of the cheap airfares that followed the events of September 11 that year, spending several weeks in England, Scotland, and Wales. While in Scotland, we visited the renowned Loch Ness and took a bus touraround areas of the lakeshore. Throughout the tour, we heard various opinions from our tour guide and fellow tourists about the infamous Loch Ness monster's existence. Some held that something was in the lake and that not all the reports could be coincidental. The more skeptical maintained that not enough concrete evidence existed. As the day wound down and the shadows lengthened, our guide brought us to one of his favorite spots on a secluded part of the shore. As we walked along a narrow walkway, there, through the branches and the fading light, we could make out the form of a creaturethat resembled a small brontosaurus, with a long, curving neck. Some readers may be skeptical, but we know what we saw. This series will return to Nessie later, but for our purposes, think of the Loch Ness monster—and all the claims and uncertainty that surround it—as a symbol. We are confident of many things that we know, perhaps because of personal experience, yet we mustcontinually evaluate the veracity of what we believe we know. Additionally—and more importantly—we must determine what godly wisdom constrains us to do with our knowledge once we are confident it reflects reality. The Loch Ness monster can represent any knowledge: In the uncertainty surrounding it, what is adamantly held by some to be true may be instantly rejected by others as preposterous. The English philosopher Herbert Spencer observed a principle that is worth reflecting on: "When a man's knowledge is not in order, the more of it he has, the greater will be his confusion." Spencer's observation parallels Daniel 12:4, where the angel tells Daniel, "Many shall run to and fro, and knowledge shall increase." Knowledge increases exponentially today, but—to borrow Spencer's term—it is not orderly. Thus, even as humanity's knowledge increases, so also does its confusion. The modern knowledge explosion has produced confusion because it leaves out the knowledge of God. Without that all-important foundation, knowledge is ungrounded at best, poisonous at worst. Besides, everyone's knowledge and experience are unique. If a person lives in the Philippines, Trinidad, or Zambia, he knows things that an American lacks, and vice versa. If someone has intimate experience with abortion, the devastation of war, or the heartachecaused by impaired or distracted driving, he possesses knowledge that many others can only grasp intellectually. If a person's close friend or family member works in law enforcement, his knowledge differs from that of a gang member who lives on the mean streetsof a large city—and vice versa. If someone lives a rural life, closer to God's creation, he knows things that one living in the fast lane cannot identify with—and vice versa. There are as many examples as there are people. Further, each individual's circumstances and experiences determine how he interprets other knowledge. If a person grows up without God, he will dismiss any suggestion that He has the solutions. He may instead seek out guiding principles from science, theStoics, or perhaps the Orient. In other words, what knowledge one already has—and believes to be true—determines whether he accepts or rejects new knowledge. In addition, we rarely consider that our knowledge might be incorrect. We may admit that what we know is incomplete, but we trust what we already know, seldom pondering whether our knowledge could be faulty. If someone sees a creature at Loch Ness,he will not be convinced that his knowledge is defective. We must remember one aspect of knowledge, especially as it increases today: "We know that we all have knowledge. Knowledge puffs up, but love edifies" (ICorinthians 8:1). Even if our knowledge is deeper than someone else's, if godly knowledge does not order it, it will divide rather than unite and uplift, as happened in Corinth. The Corinthians possessed some truth, but its fruit was not love, joy, peace, and so on. Possessing knowledge often leads to dismissing or disparaging those who do not share in it. We see this in the comments section of any current-events article, video, or social media thread. Reading between the lines, the essence—if not the plain statement—of many comments is that anyone who does not know what the commenter does must be an idiot. Thus, as knowledge without God increases, so does animosity and even violence, as we witness today. Our current information explosion is not making society better—only information-bloated and proud. Many will remember the urban-myth emails that people forwarded constantly. When younger—with all that implies—I often tried to debunk these forwards without regard for the recipient, to the dismay of some acquaintances. My knowledge may have been more accuratein one area, but without also knowing how to deal with the overall situation, my technical correctness did not profit anybody because my approach did not edify. Which was more important? Certainly, some knowledge is so critical that we must uphold and defendit at all costs, but the truth about these urban myths did not qualify. Nothing was gained, except maybe some hard feelings and gnashing of teeth. Even if we were to have perfect knowledge—an impossibility—it will not profit if others will not hear us because we have already repelled them with our approach. I will most likely not convince anyone that a monster lurks in Loch Ness, but I could easilystrain the relationship in the effort to force such knowledge on him. This is not to suggest that we do not pursue knowledge. Indeed, we must pursue it. But as we pursue it, we must remember the dangers of pride and damaging relationships by what we do with our knowledge. The Same Mind, Judgment, and Speech (Part Two) As shown in Part One, more knowledge does not always improve a person's or society's condition if that knowledge is not properly ordered—that is, if it is not conformed to or constrained by the knowledge of God and all it entails. Additionally, each person has different knowledge and experience and is sure that what he knows is true. However, knowledge can be perilous, for it tends to fill a person with pride, as the apostle Paul tells the Corinthians: "Weknow that we all have knowledge. Knowledge puffs up, but love edifies" (ICorinthians 8:1). After reading an article or two, watching a video, or receiving an email, we may believe we possess correct knowledge. Yet, if we do not approach what we do with this new-found knowledge with humility—a function of godly knowledge—it will do little goodand may well cause harm. If a little knowledge is a dangerous thing, a lot of knowledge may be even more hazardous if not handled with care. An expert on a subject is even more confident he is right than a layperson, making him more susceptible to pride andits damaging effects on relationships. An expert who ignores the human tendency toward pride will likely become an expert who is impossible to live with! Paul then challenges our carnality: "And if anyone thinks that he knows anything, he knows nothing yet as he ought to know" (ICorinthians 8:2). No matter how much we have learned, our knowledge is always imperfect. He returns to this theme in I Corinthians 13:9: "For we know in part and we prophesy in part." Prophesying includes any inspired teaching, not just foretelling the future. Paul's statement is remarkably humble, coming from a man whom Jesus Christ taught personally! If anybody could boast, he could, yet he admits his knowledge and inspired teaching are only "in part." Even this servant, whom God had blessedwith great revelation and used to write much of the New Testament, acknowledges that his inspired speaking—and thus understanding—was incomplete. Much of his message in this epistle centers on the principle that it matters less what we know than what we do with what we know and how we do it. In chapter 13, he declares that without love—which is simply acting as God acts—it is all vanity. Next, Paul turns our attention to the knowledge that makes a real difference: "But if anyone loves God, this one is known by Him" (ICorinthians 8:3). This verse correlates to John 17:3, where Jesus says that eternal life—that highest manner of living—is to know the Father and the Son. Unlike earthly knowledge, such divine relational knowledge does not breed confusion. The knowledge of God is also the significant exception tothe principle of knowledge puffing up because a true knowledge of God produces humility. A divine encounter yields a devastating comparison that instantly deflates the human who has such an experience, at least for a while. Knowing God, and being known by Him, matters more than any of the information flooding our world each day. When consistently attended to, this priceless knowledge provides the means to order and prioritize all other knowledge and the wisdom to use it properly. Ephesians4:13 states our goal of coming to "the knowledge of the Son of God." Similarly, John's epistles contain many statements about things that he insists "we know" (IJohn 2:3, 5, 18; 3:2, 14, 16, 19, 24; 4:6, 13; 5:2, 15, 18-20). There is knowledge that we can and should trust that has nothing to do with the flood of confusing, secular information that washes over us. Spiritual knowledge—that of God, His Word, andHis way—is always true and relevant, while this age's knowledge is uncertain. What is hotly contested today will be irrelevant in a few years or less. Earthly knowledge has an expiration date, but godly knowledge and understanding how to live are eternal. The earliest verses of I Corinthians testify to the divisions within that congregation, and Paul pleads with its members, a plea that we also should receive personally: Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. (ICorinthians 1:10) His entreaty is a tall order. As Corinth was divided, today's church is similarly riven by disagreements over doctrine, policy, and responses to the culture and current events. Division is not unique to our time, but Paul implies that we should not passivelyaccept it. He admonishes them precisely because they could have done more to address their divided state than they were. So, how do we put this into practice? The apostle does not simply say, "Here's how you speak the same thing and have the same mind and judgment." Instead, his instruction comprises a theme throughout the rest of the epistle. He provides a major key in I Corinthians 2:16, writing, "But we have the mind of Christ." The way we can have the same mind is not to try to change everybody's mind according to our knowledge—because we may be the one who is wrong! The solution is for everyone, individually, to grow in the same mind and judgment as Jesus Christ and to speak what He would speak. He is our Standard, and if we have His mind, we will agree with the others who also have Christ's mind. It sounds simple, but we must keep some realities in mind. Not everyone will pursue what God thinks on a subject to the same degree, so differences will always exist. Also, even though we receive Christ's mind at baptism through the Holy Spirit, we do not receive its fullness. It takes a lifetime for His mind to become an individual's primary operating principle, so we dare not assume that every thought that pops into our minds is an expression of the mind of Christ.We must still apply the principles in God's Word—like searching the Scriptures, testing the spirits, seeking counsel, and remembering that our knowledge is always incomplete and thus have a continuous need for humility. God has granted us access to Christ's mind, but we must continue to pursue it—to seek His mind—not only for answers to questions about His Word, but also about how to respond when our brethren do not possess the same knowledge we do. There is a way, founded in humility, to correct a brother without breaking things unnecessarily. Likewise, we can zealously contend for the faith without verbally casting a brother into the Lake of Fire. The mind of Christ teaches us how to apply the principles in God's Word, not just to know them. The Same Mind, Judgment, and Speech (Part Three) As we saw in Part Two, the apostle Paul pleads with the divided congregation in Corinth—and with us—to "all speak the same thing, and that there be no divisions among you, but that you be perfectly joinedtogether in the same mind and in the same judgment" (I Corinthians 1:10). Much of the rest of the epistle provides teaching that can help Christians to pursue thiscommonality of mind, judgment, and speech that the spirit of the world continually works to erode. While such sameness is not fully attainable while we are in the flesh due to our differing experiences, knowledge, and levels of faith, Paul urged the Corinthians toward unity because they could have unified more closely than they had. Despite inherent human shortcomings, we must continue to strive for this mostworthy of goals. The critical question, though, is how? The basic principle, we learned, is for everyone to use and continue to pursue the mind of Christ. When we all see things as He sees them and respond accordingly, we will be of the same mind, judgment,and speech. Despite our differences in experience, knowledge, and faith, Christ is our commonality. As we pursue His image, we will have greater harmony with those seeking the same thing. In his second epistle to them, Paul uses the phrase "ambassadors for Christ" (IICorinthians 5:20), a concept of which we may be generally aware yet not have seriously considered. It is a solemn responsibility, grounded on the third commandment: "You shall not take [or better, bear] the name of the LORD your God in vain, for the LORD will not hold him guiltless who [bears] His name in vain" (Exodus20:7; Deuteronomy 5:11). Paul bases his plea to the Corinthians on this principle of lordship: "Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing" (emphasis ours). If we are called by Christ's name (and thus bear it), we must exercise great caution in all we say and do lest our representation—ourambassadorship—of Him and His Kingdom bring dishonor to the name by which we are now called. In the context of relations between countries, an ambassador conducts himself humbly and graciously as he advances his nation's interests rather than himself. He is a representative and a steward of his homeland and its leadership, and he feelsthe weighty responsibility of properly exemplifying them with everything he says and does. He helps non-citizens learn more about his country and its culture. An ambassador is circumspect in what words he uses and how they will be received, never needlesslyoffending (I Corinthians 10:32). What we do and say and post and retort all reflect on our spiritual Kingdom, for good or ill. Consider that if the carnal Israelites angered God by murmuring in their tents, how much more accountable are spiritual Israelites for what they share publicly? With the tap of a finger, we can broadcast ill-fitting, discordant, or even defiling words around the globe—shameful words, ones that do not reflect well on our holy and awesome King. The question is fanciful, yet still has merit: If Jesus Christ were to use social media, how closely would our posts and feeds resemble His (cf. John 14:7, 9)? How well do our feeds, posts, and activities witness for Him and the culture of the Kingdom into which we have been graciously conveyed (Colossians 1:13)and of which we are now ambassadors? The principle of ambassadorship undoubtedly applies in representing God to those outside the faith—non-citizens of our heavenly Kingdom. But it also pertains to interactions with others who are already of the same Kingdom, whose knowledgeand spiritual experiences, despite their differences, are much closer to our own. To them, we still serve as ambassadors through focusing on the truth we hold in common, remembering the innate tendency of knowledge to puff up and how incomplete our knowledgeis. Also, even as an ambassador promotes his country's position without regard to his feelings or perspective, so must we practice subsuming our opinions and views to the overriding reality of our King and Kingdom, "endeavoring to keep the unity of the Spiritin the bond of peace" (Ephesians 4:3). Solomon says in Proverbs 15:28, "The heart of the righteous studies how to answer." The righteous are those who, rather than letting their words pour out (see Proverbs 29:11), carefully—even prayerfully—evaluate what should be said and how. How many comments online give evidence of someone studying how to answer so that his remarks reflect the mind of Christ? We tend to value being right, or at least beingheard, without regard to what God thinks. Representing Him accurately, though, involves a great deal more contemplation and self-restraint. It requires serious seeking—studying—of what He thinks on a subject, and the right answer rarely comes all at once.Nevertheless, that knowledge is worth far more than any earthly knowledge. As we close, we return to the shores of Loch Ness and what my wife and I saw there, as related in Part One. The creature we saw that resembled a small brontosaurus with a long, curving neck was not alive. It was a molded-plastic replica about the size of a pickup, staged for tourists and their cameras. That key piece of knowledge may change our entire mental picture of the scene. What other ideas or impressions do we hold that would change significantly with the clarification of a single detail? How forcefully should we be willing to defendthe things we believe to be true that have little or nothing to do with the things of God? Truly, knowledge changes things. Even so, all earthly knowledge is trivial compared to the spiritual knowledge that God has made available to us, which is about knowinghow to live as He lives. - David C. Grabbe