As human beings, we are born with an insatiable desire to understand the world around us. This inherent hunger for knowledge often feels infinite, an endless pursuit of truth, wisdom, and understanding. But what does this longing for knowledge mean in the context of our faith, and how does it relate to God’s design for us as His image-bearers? Can the deep desire to know reflect a divine call, leading us towards our future inheritance in Christ? In this exploration, we will examine the spiritual dimensions of human curiosity and how the Bible speaks to our deepest longing for ultimate understanding.

The Hunger Built Into Us

From the moment we are born, we begin a lifelong journey of learning. Humans are curious by nature, constantly seeking to understand and make sense of the world. In fact, this pursuit of knowledge is deeply rooted in God’s design for humanity. The Bible tells us that we were created in God’s image (Genesis 1:26-27). This doesn’t mean we are identical to God, but rather that we reflect key aspects of His nature — reason, morality, creativity, and relationality.

Even though humanity’s capacity to know was marred by sin, the desire for knowledge remains. In fact, in our redemption through Christ, this desire is not only restored but also given a deeper spiritual purpose. The Bible speaks of the believer being created “after God, in righteousness and true holiness” (Ephesians 4:24). This points to a divine calling — the capacity to reflect God’s nature, which includes the pursuit of knowledge and wisdom that aligns with His will.

The Knowledge That Is Coming

For those who follow Christ, the ultimate fulfilment of this longing for knowledge lies in the future. The apostle Paul writes, “Now we see through a glass, darkly, but then face to face: now I know in part, but then shall I know even as also I am known” (1 Corinthians 13:12). This verse beautifully captures the tension we experience now — our knowledge is partial, fragmented, and limited. Yet, there is a day coming when we will be transformed, when we will see God as He is, and, in that moment, we will know fully.

When we are resurrected in Christ, our bodies and minds will be glorified, no longer constrained by the limitations of the earthly body (Philippians 3:21). We will be perfectly conformed to the image of Christ, fully reflecting the knowledge and holiness of God. In that state, our insatiable hunger for truth will be fulfilled, as we will possess the fullness of understanding in perfect communion with God.

Becoming, Not Arriving

As we wait for this future perfection, the journey of knowledge is part of our sanctification. Jesus commands us to “be ye perfect, even as your Father in heaven is perfect” (Matthew 5:48), a calling that at first glance might seem unattainable. But the word for “perfect” in the Greek, teleios, doesn’t imply flawlessness but maturity and completeness. It’s a call to grow into the fullness of Christ’s likeness, reflecting His character more fully over time.

The process of becoming holy and perfect is not about reaching a final destination in this life but participating in the transformative work of the Holy Ghost. As we are conformed to the image of Christ (Romans 8:29), our capacity to understand, to reflect God’s character, and to align ourselves with His will expands. This includes growing in our knowledge — not just of facts, but of the truth of God and His Word, which leads to a life of righteousness and holiness.

The Spirit Who Makes It Real

In this journey of spiritual and intellectual growth, the Holy Ghost plays a vital role, being one of the greatest blessings endowed upon mankind and fulfilling the promise of God. It’s difficult to imagine a world without the Holy Ghost — the “river of life” that nourishes, guides, and sustains us in ways that are deeply transformative. Jesus promised that the Spirit would guide us into all truth (John 16:13). The Spirit illuminates our understanding, helping us to grasp the deeper truths of God’s Word and the mysteries of the universe. The Spirit also stirs within us a desire for holiness, for knowledge that is aligned with God’s will, and for a life that reflects His nature. Remember that “knowledge” is essential for the renewal of our new self, as stated in Colossians 3:10. It’s not the knowledge that the world offers, but the knowledge of God’s Word that truly matters.

Two Words for Knowledge: Gnosis and Epignosis

Here, the “knowledge” that Paul speaks of is not mere intellectual knowledge (gnosis) but a relational, spiritual, and transformative knowledge (epígnosis) that comes from an intimate understanding of God’s truth, His Word, and His will. This knowledge is the means by which the believer is renewed and conformed to the image of Christ — the “new self.” It’s the kind of knowledge that leads to spiritual growth, holiness, and a deeper relationship with God. So, in this context, epígnosis refers to the knowledge of God’s will, His ways, and His truth, which renews and transforms believers into the likeness of Christ. This contrasts with superficial or worldly knowledge, known as gnosis (γνῶσις), in which the Gnostics took pride, ultimately falling into serious theological errors.

The Bible does address the danger of knowledge that leads to pride. In 1 Corinthians 8:1, Paul writes: “Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies” (1 Corinthians 8:1, NKJV). This verse highlights the idea that knowledge, when divorced from humility and love, can lead to pride and arrogance rather than spiritual growth. It’s a caution against intellectual pride that makes one feel superior, especially when it’s disconnected from the love and wisdom that should guide our actions and relationships.

In contrast to the kind of gnosis that puffs up with pride, epígnosis (the deeper, fuller knowledge of God) is what Christians are encouraged to seek. While gnosis can lead to spiritual elitism and division, epígnosis is a knowledge that brings humility, transformation, and greater intimacy with God. It’s not just intellectual knowledge but relational and experiential knowledge — knowing God’s will, His ways, and His truth in a way that changes the heart and mind, leading to spiritual growth and maturity.

In fact, Paul often contrasts superficial knowledge (gnosis) with the more profound, transformative knowledge of God (epígnosis), which is a hallmark of Christian discipleship. In Colossians 1:9-10, for example, Paul prays for believers to be filled with the epígnosis of God’s will: “For this reason we also, since the day we heard it, do not cease to pray for you and to ask that you may be filled with the knowledge (epígnosis) of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge (epígnosis) of God” (Colossians 1:9-10, NKJV).

Epígnosis is the kind of knowledge that leads to living a life that reflects God’s character, bringing honour to Him through our actions and decisions. It is a knowledge that transforms, humbles, and empowers, unlike the prideful, divisive knowledge that the Gnostics sought. In a way, Paul is telling us that the epígnosis of God — this deeper, Christ-centred knowledge — is what we should seek, as it leads to spiritual maturity, love, and unity in Christ.

The journey from gnosis to epígnosis is a progressive transformation, requiring not only the pursuit of knowledge but also the cultivation of patience — a virtue forged through the trials and tribulations that we endure in Christ (Romans 5:3). These experiences refine our faith, deepen our understanding, and lead us closer to the fullness of divine truth.

Let’s break it down to better understand it, as this is vital to prevent people from wasting precious time and energy investing their time in using gnosis instead of epígnosis, which is often seen in circles of Christians today. “Epígnosis” refers to a deeper, more precise, and experiential knowledge, often used in the New Testament to describe the knowledge of God, His will, and His truth — something that goes beyond mere intellectual understanding. To possess such knowledge, you must walk the walk of faith in total submission and obedience. True Christianity cannot be inherited by merely reading books or earning a PhD. It is a call to be transformed from within, to possess the mind of Christ, and to partake in His divine nature and holiness. Christianity is meant to be transformational — it is a journey of growing into the full stature of Jesus Christ. If you thought otherwise, it’s time to renew your mind. One must walk and live in the Spirit, being supplanted by the law of the Spirit of life in Christ Jesus, which is to get the spirit of the mind renewed. “And be renewed in the spirit of your mind” (Ephesians 4:23). When it speaks of the spirit of the mind, it points to a deeper dimension — not just the surface-level thoughts, but the core of the mind, its inner realm. Thus, gnosis alone cannot suffice; it is epignosis that truly fulfils the transformative call.

In John 17:3, Jesus said, “And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.” It implies a relational, intimate understanding that leads to transformation, particularly in the context of spiritual renewal. It is an experiential knowledge that comes from following Christ through His Word. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). As we look into the mirror of God’s Word, we are transformed — not merely hearers, but doers of the Word — being sanctified and cleansed with the washing of water by the word (Ephesians 5:26). Epígnosis (ἐπίγνωσις) is indeed therefore different from gnosis (γνῶσις). While gnosis refers to general knowledge or understanding, it can also have a more neutral or even secular connotation, often indicating intellectual or theoretical knowledge. In many contexts, gnosis simply refers to knowing something, whether it’s knowledge of facts or concepts.

On the other hand, epígnosis (from the prefix epi- meaning “upon” or “full” and gnosis meaning “knowledge”) signifies a deeper, fuller, and more intimate understanding — particularly in a spiritual or relational sense. It’s a knowledge that is more than just factual; it involves a profound personal experience or insight, especially about God and His will. In the New Testament, epígnosis often refers to the knowledge that leads to spiritual growth, transformation, and renewal, as seen in passages like Colossians 3:10, where it’s tied to the renewal of the new self in Christ.

Proverbs 9:10 says: “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding” (Proverbs 9:10, NKJV). The Hebrew word “daat” (דַּעַת) generally means “knowledge,” “understanding,” or “awareness.” It’s often used to refer to a deep, intimate knowledge, particularly in relation to God. While epígnosis is a Greek term used in the New Testament to convey a fuller, more complete knowledge of God and His ways, the Hebrew concept of “daat” in Proverbs 9:10 also points to this deeper, relational understanding that leads to wisdom and spiritual growth.

Now, when we connect this with Proverbs 9:10 (“The knowledge of the Holy is understanding”), we see a profound link: true understanding comes from knowing God. Not just knowing about God, but knowing Him intimately and relationally. The knowledge of the Holy One — His will, His ways, and His nature — forms the foundation of all spiritual understanding. The application of God’s Word is what brings this understanding to life and produces results. Moreover, this is not a one-time event but an ongoing process, a continual work of the Holy Spirit in our hearts and minds, shaping us more into the likeness of Christ. It opens our spiritual eyes to see things clearly and to live in a way that aligns with God’s truth.

This deep, experiential knowledge (epignosis or daat) can only be attained through being born of God, as Jesus stated, “Unless you are born of the Spirit, you cannot enter the kingdom of God.” The kingdom of God is essentially the inheritance of that spiritual kingdom (Matthew 25:34; 1 Corinthians 6:9, 10), and its virtues — righteousness, peace, and joy, as described in Romans 14:17 — are signs of having possessed it. You can clearly see how distinct this is from gnosis, which is intellectual in nature, while the other is experiential, being imputed when you come to Christ. Keep in check the specific words used, as they are intentionally chosen to convey the deeper meaning that the writer is receiving from the Spirit of God.

Matthew 4:16 speaks about the coming of the light in a way that can be understood as the revelation of God through Jesus Christ. It says, “The people, who sat in darkness, saw great light, and to them, who sat in the region and shadow of death, light is sprung up.” Isn’t this “light” referring to the knowledge of God, which is revealed through the face of Jesus? This understanding aligns with what the apostle Paul later says in 2 Corinthians 4:6: “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ.” The light that is described in both Matthew 4:16 and 2 Corinthians 4:6 can indeed be understood as epignosis — a deeper, more intimate knowledge of God. So, when the Bible speaks of God shining light into our hearts, it is not just about gaining intellectual facts; it’s about a profound revelation of God’s glory through Jesus Christ that transforms us at a deep, personal level. Thus, the “light” in these passages isn’t just about illumination in the abstract sense, but about the epignosis — an intimate, life-changing encounter with God, made possible through the face of Jesus. This revelation is what draws believers into a deeper relationship with God, not just through intellectual awareness but through the experience of His glory, love, and truth. It is through the coming of the Spirit of God upon mankind that this knowledge is imparted, both on the day of Pentecost and in every personal encounter with Christ, where the Spirit bestows the saving grace of God.

So, while epígnosis isn’t used in Proverbs 9:10 specifically (because it’s a Hebrew Old Testament passage), the idea it conveys aligns closely with what epígnosis represents in the New Testament: “daat” (דַּעַת), a knowledge that transforms, humbles, and brings understanding. This is what Ephesians 1:18 refers to as “the eyes of our understanding being enlightened.” In short, the “knowledge of the Holy” (whether daat in Hebrew or epígnosis in Greek) opens up your spiritual eyes, helping you see things from God’s perspective. This kind of knowledge isn’t just intellectual but transformative. It brings understanding — it helps you grasp divine truth, deepens your relationship with God, and promotes spiritual growth. This knowledge aligns your heart and mind with God’s will, leading to wisdom, maturity, and a Christlike character. It’s the kind of knowledge that not only informs but also changes you from the inside out. Though it is received once, it is a knowledge that progresses over time.

Proverbs 4:7 says, “Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding.” This verse emphasises that understanding — the ability to truly comprehend, discern, and apply God’s wisdom — is foundational to a Christian life. And it is with a person that we align ourselves or become one in regeneration — Christ, who is the power of God and the wisdom of God, as 1 Corinthians 1:24 says.

Though the virtues of God are displayed for us to inherit, it is actually the second person of the Godhead, with whom we become one in the new birth, who embodies all these virtues, in whom dwells all the fullness of the Godhead bodily (Colossians 1:19; 2:9). Didn’t He say, “I am the resurrection and the life (ζωή),” “I am the way, the truth, and the life (ζωή),” “I am that I am,” “The wisdom and the power of God,” the First and the Last, the Beginning and the End, and so on? He is everything that creation longs for and is deficient in.

Zoē (ζωή) refers not just to biological life (the mere existence of living beings) but more specifically to a divine, spiritual life. It denotes a life that is full, abundant, and eternal — the life that comes only from knowing God through the new birth. It is the life found in Christ, a reflection of God’s own nature, and it comes bundled with the experiential knowledge, or epignosis, that unites us with Him. “He that hath the Son hath life (ζωή); and he that hath not the Son of God hath not life (ζωή),” period (1 John 5:12).

Proverbs 2:10 says, “When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul.” The word “knowledge” here is indeed “da’at” (דַּעַת) in Hebrew. In summary, when da’at enters the soul, it brings a rich, life-changing understanding that impacts the whole person — mind, heart, and will — and fills the soul with peace, joy, and the ability to live according to God’s wisdom. In regeneration, God’s life enters and quickens us spiritually. However, to sustain that life, we must continually nourish the inner man, which is created after God in righteousness and true holiness. This renewal is accomplished through the knowledge of God, which is nourished by the word of God (Colossians 3:10; 2 Corinthians 4:16).

In a nutshell, entering into a union with this source of life, which is Christ, is what it truly means. When you are translated into the kingdom of Christ by the Spirit (Colossians 1:13), it represents a transformation of culture. When you come to Christ and are conformed to His death through baptism, you are declared dead to the world, to Egypt and its ruler, and to your own self. Gradually, yet steadily, you begin to allow the life of Christ to reign over you, transforming you into a new creation (Galatians 2:20). As you yield to His Spirit (Romans 6:13,16), your mind, heart, and actions are progressively aligned with His will, reflecting the fullness of His life in you. It’s a progressive journey, not a one-time event sealed by the new birth, which marks only the beginning of a lifelong relationship. Just as a child must grow, so too must we mature in our fellowship with the Father, becoming fruitful and strong, in order to inherit all that He has prepared for us.

Justification Is an Entrance, Not an Arrival

Many are content with having been justified by faith, believing that this alone is the culmination of the Christian journey and that nothing more is required. The Apostle Paul did not consider himself to have already attained the fullness of his salvation, did he? He said, “Not that I have already attained, or am already perfected, but I press on that I may lay hold of that for which Christ Jesus has also laid hold of me” (Philippians 3:12). In another verse, he adds, “But I keep under my body and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Corinthians 9:27).

This demonstrates Paul’s recognition that despite his calling and efforts, the race was not yet finished. Even though he had been apprehended by Christ, he understood the need to continually strive, to live in submission, and to maintain a disciplined life so as not to be disqualified from the prize. Salvation is not a static state; it is a continuous journey that requires perseverance and faithfulness.

One might argue that this is promoting salvation by works, but isn’t it true that there should be works befitting repentance? Without such outward expressions revealing the condition of your inner self, how can you truly judge what you are made of? As Romans 7:5 says, “For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.” If this is the case, and we have been delivered from sin, as many proclaim, shouldn’t we now bring forth fruit that confirms and validates our claim?

Romans 5:18 says justification unto life is a free gift — note the word “unto,” which indicates that it is not a static state but an entry point into the life of salvation. It’s a beginning, not the final destination, setting the believer on a journey toward full transformation and eternal life in Christ.

The word “unto” (Greek: eis) is indeed significant because it indicates movement toward a goal or purpose. It shows that justification is not merely a state but a dynamic process leading to something — life in this case. So, when the verse speaks of justification unto life, it means that justification is the beginning or entrance into the broader experience of eternal life. It’s not a static, completed state but the starting point of a journey, which aligns with the ongoing process of salvation. In this context, “unto” emphasises that justification leads to life and sets the believer on a path toward its full realisation.

Why God Tests Us

If there are tests for evaluating your competency in the natural world, there are also tests in the spiritual realm, meant to evaluate your devotion and the substance of your faith. These spiritual tests refine and strengthen your character, revealing whether your commitment to Christ is genuine and enduring. Just as in the natural world, where trials and assessments lead to growth, so in the spiritual life, God allows challenges to purify and perfect us, preparing us for His eternal purpose.

If you want to join a communist party, your adherence to its political bureau and its edicts is crucial, isn’t it? Will the party validate your entry as genuine if you do not conform to its laws? Likewise, conformity to Christ comes with its own tests and trials. The tests and trials of faith are the way to God, as the Scriptures teach. God tests all men; He tested and tried everyone who came to Him; even Christ, the Son of Man, wasn’t spared from it.

Why does the Lord test? From the beginning of time, we can see the tests and trials of the godly. Jeremiah 17:9 says, “The heart is deceitful above all things and desperately wicked; who can know it? I, the LORD, search the heart; I try the reins, even to give every man according to his ways and according to the fruit of his doings” (Jeremiah 17:9-10).

Now, why would someone believe that being justified is the culmination of the work of salvation? Being saved or justified by faith is not the end — it is only the entry point into a journey with the Spirit of God. Justification is the beginning of a lifelong process, where the believer is progressively conformed to the image of Christ, continually transformed by the power of the Holy Spirit. The fullness of salvation includes sanctification and glorification, not just the initial act of being justified.

This journey of growth involves a continual deepening of our relationship with Him through His Word, prayer, and obedience. It requires an ongoing transformation of our hearts and minds, where we become more like Christ in character and conduct. The new birth initiates this process, but it is through sanctification that we are shaped into the image of the Son, pressing forward toward the fullness of the life He offers. As we mature in this union, we discover the depths of His love, the richness of His grace, and the inheritance reserved for those who endure and grow in faith.

Two Kinds of Spiritual Maturity

It takes spiritual maturity to become skilful in the word of righteousness and to partake of His holiness and the divine nature, as Hebrews 5:13-14 and 12:5-11 teach us. These verses reveal that the mature believer, one who has learnt through experience and discipline, is able to discern good from evil and partake of the divine nature. The word used there is empeiros (ἐμπειρος) — it is derived from the combination of en (ἐν), meaning “in,” and peira (πειρα), meaning “trial” or “experience.” Literally, it means “one who is in experience” — a person who has gained skill and proficiency through ongoing exposure to challenges and practical experiences. Many are the afflictions of the righteous (Psalm 34:19). If the Captain of our salvation had to be made perfect through sufferings, and, being made perfect, became the author of eternal salvation to all who obey Him (Hebrews 2:10, 11; 5:8, 9), how much more must we?

Hebrews 6:15; 11:27; and 12:2, 3, 7 all speak of enduring faith, highlighting the perseverance of those who trusted God despite trials. In Hebrews 6:15, we see Abraham’s patience and faith leading to the fulfilment of God’s promise. Hebrews 11:27 speaks of Moses enduring, as he chose the reproach of Christ over the pleasures of Egypt. Joseph: “Until the time that his word came, the word of the LORD tried him” (Psalm 105:19). Hebrews 12:2, 3, and 7 urge believers to look to Jesus as the ultimate example of endurance through suffering, encouraging us to persevere in our own trials.

On the other hand, a babe in Christ, described here as apeiros (ἀπειρος), refers to one who is spiritually immature and unskillful in the word of righteousness (yet carnal — 1 Corinthians 3:1-3). This term indicates someone who has not yet matured in their faith (being weaned on the milk — 1 Peter 2:2). The idea of being “weaned on milk” typically refers to a person who has only had basic, introductory exposure to spiritual things. They lack the ability to rightly apply or fully understand the “word of righteousness” — God’s truth regarding how to live righteously. They are unskilled or inept in the “word of righteousness,” meaning they lack the ability to rightly apply or understand God’s Word, particularly when it comes to living a righteous life. Essentially, they are still in the early stages of spiritual development, unable to handle the deeper aspects of the Christian walk, remaining confined to the basics of the faith, and being under the sway of the innate corruption, yielding to unrighteousness, and, as children, tossed to and fro, and carried about with every wind of doctrine (Ephesians 4:14).

The spiritually immature lack the inner strength to bear all things for righteousness’ sake. However, the spiritual person, in whom the love of God is perfected, stands firm and unshaken when trials and testing come. This person remains steadfast in the Lord, refusing to fight fleshly battles — even in the face of family conflicts — and endures with unwavering faith. By resisting the devil, they ultimately secure victory in their circumstances. Whether they succeed outwardly or not, the fruit of righteousness is cultivated within them, proving their trustworthiness before God. Such a person is a true Jew, one who is inwardly transformed.

This is the difference: whoso keeps his word (doer of the word — James 1:22), in him verily is the love of God perfected; hereby know we that we are in him. He that saith he abides in him ought himself also so to walk, even as he walked (1 John 2:5, 6). This is the state of a spiritual man. He is steadfast and staggers not. Let’s examine ourselves to see whether we have grown to this point and whether we possess or have developed this love: charity, agapé (ἀγάπη), suffers long and is kind; charity envies not; charity vaunts not itself, is not puffed up, does not behave itself unseemly, seeks not her own (seeks the betterment of the other person), is not easily provoked, thinks no evil (renders not evil for evil unto any man); rejoices not in iniquity (he is vexed and grieved by his own and the world’s sinful state) but rejoices in the truth (his heart delights in the word of God — Psalm 1:2); bears all things, believes all things, hopes all things, and endures all things (1 Corinthians 13:4-7).

Paul said, “When I was a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man” (spiritually mature), “I put away childish things” (1 Corinthians 13:11). Galatians 4:3 says: “Even so we, when we were children, were in bondage under the elements of the world.” This verse is part of Paul’s argument in the book of Galatians, where he contrasts the former life under the law (as a system of bondage) with the new life in Christ. Paul speaks about the time before believers came to the knowledge of the gospel, when they were “children” (spiritually immature), living under the dominion of “the elements of the world.” In the context of spiritual immaturity, these “elements” might refer to the basic principles of the world — law, rituals, and earthly wisdom — that keep people in bondage, unable to access the deeper spiritual truths of the gospel.

The “bondage to the elements” represents a state of spiritual infancy — a time before the believer is freed from the elementary teachings of the world. These elements could be rules, rituals, or worldly wisdom that do not lead to spiritual freedom. A spiritually immature person, like a child, remains trapped in the basic elements of the faith and is unable to experience the freedom that comes from the fullness of Christ.

The Sin That Besets Us

Let us lay aside every weight and the sin which doth so easily beset us (Hebrews 12:1) — in the context of iniquity or even a specific, recurring sin that entangles believers, hindering their spiritual progress. The phrase “beset” is translated from the Greek word “euperistaton” (εὐπερίστατον), meaning something that is easily surrounding or entangling. It conveys the image of sin as something that easily encircles or entangles a believer, preventing them from advancing in their faith and spiritual maturity.

Besetting sin is often seen as a recurring, habitual sin — a pattern or inclination that continually trips up the believer. It might be something like pride, anger, lust, covetousness, unforgiveness, pleasure-seeking, or dishonesty — sins that seem to persistently ensnare the believer’s thoughts, actions, and attitudes, which the Bible instructs us to put off (Colossians 3:8). And these are not occasional lapses, but rather persistent struggles that hold a believer back. This is why the throne of grace is made available to obtain mercy — for by mercy and truth alone iniquity gets purged (Proverbs 16:6). Remember the cliché: ye shall know the truth, and the truth will make you free (John 8:32). You can’t simply put it off just because it says so; it requires time and a reliance on God and His Spirit, along with the continual washing of the Word and the trials that work toward it. The Spirit of God, through His word, shall sit as a refiner and purify us (Malachi 3).

Sowing is a process in both the natural and spiritual realms, where the seeds we plant in our hearts and lives determine the harvest we reap. Be not deceived; God is not mocked, for whatsoever a man sows, that shall he also reap (Galatians 6:7). The field of the slothful, a man without understanding, is grown over with thorns, and the nettles had covered the face thereof, and the stone wall thereof was broken down (Proverbs 24:30,31). A slothful man refers to one who fails to take the time to care for his inner man, neglecting his spiritual growth and relationship with God, doesn’t he? The thorns and thistles represent cares, riches, and pleasures of this life bringing no fruit to perfection (Luke 8:14). The stone wall, however, could represent the protective boundaries or strength of character that are compromised when we neglect spiritual discipline. When the wall is broken down, it opens the door to vulnerability, allowing worldly distractions and spiritual decay to take root.

“And when the sun rose” (representing the trials of life) “they were scorched, having no root. Because they had no root, they withered” (Matthew 13:6). Such shall only serve to fuel the fire of hell. Now you understand the gravity of why Paul instructed us: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

The Bible warns that “he who sows to the flesh will reap corruption” — a corruption that leads to depravity, iniquity upon iniquity, and ultimately, the sin that leads to death, spiralling from bad to worse. This decay cannot be ignored. Unless we bring our inner depravity — our spiritual rottenness — before Christ in utter remorse, it will continue to consume us. There comes a point when the weight of our corruption should distress us so deeply that it drives us to seek the Lord earnestly, inviting His Spirit to cleanse and transform us so that we may be freed from the misery of our inherent sinfulness.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us (1 John 1:8-10; Romans 7:14-24).

Iniquity (lawlessness): the concept of besetting sin aligns with the biblical idea of iniquity — a deeply entrenched moral perversity that is not merely a one-time act of sin but a persistent condition. Iniquity speaks to lawlessness or rebellion against God, and it manifests in habits or attitudes that entangle the believer in sinful behaviour. This sin may be so deeply ingrained in the believer’s nature that it keeps them from growing spiritually, often because they have not fully submitted to Christ’s transformative work. One could trace the iniquity back to their ancestors and parents, which might seem like a cursed life. However, in reality, it is the deeply ingrained iniquity that has not been dealt with by God that is making one’s life miserable. It is only when we bring this iniquity before the Lord in prayer and through a genuine confession of the heart, recognising our own corruption, that we can experience true healing and freedom. Without this surrender, the cycle of sin and misery continues, often mistaken for a generational curse, when it is in fact the unresolved iniquity that has yet to be brought under the redemptive power of God’s grace.

It took me at least 25 years to recognise the depth of my own rottenness — the iniquity that so easily besets me. This realisation has compelled me to share the truth about our real condition. One day, during a Spirit-led fast, the Lord revealed something to me that I could hardly believe — a vice that was just one of many deeply rooted in my heart, hidden for years and controlling me in ways I never realised. He not only exposed it but, in His mercy, He also expelled it from me. I could literally feel a spirit departing from within me, a deep, hidden hatred toward God that I hadn’t even known was there.

Deep down, I longed for the righteousness of God, feeling the weight of my need for it as my utter rottenness stared me in the face every day. The sting of it sought to torment me and take me captive. I was weary of this old self, constantly trying to pull me back into its grip. I began seeking His nature and holiness, and that’s when I started to see the entanglements of iniquity deeply ingrained in me — revelations that came through the Spirit of God. Until then, I didn’t understand why I kept circling around the same point, never making progress. It was this sin, which so easily besets us, that needed to be dealt with first before any true progress in life could be made.

One must take time to sit with the Lord in prayer and fasting when the Spirit directs, allowing space to examine one’s inner life and standing in Christ in the light of the holy Scriptures. But in reality, we often find ourselves consumed with building a life for ourselves and our families — caught up in the demands of daily responsibilities, peer pressures, work, and worldly pursuits. With all these distractions, the question arises: when do we truly carve out time for the things of God, especially the state of our spiritual lives? It’s easy to overlook or postpone this vital work, but it’s precisely in these moments of stillness and reflection with the Lord that we can hear His voice and address what’s been buried within us.

As Jesus asked Simon Peter, “Simon, son of Jonas, lovest thou me more than these?” He is asking all of us the same question. And as He also said, “If anyone loves his father, mother, son, daughter, or family more than me, he is not worthy of me.” In this context, “worthy of me” means that such a person is not in a position to truly receive Jesus and His life. It’s not about personal merit, but about the devotion required to fully embrace Christ. When our love for others, even our closest family, outweighs our love for Him, we are not prepared to receive the fullness of His life and purpose. And he that taketh not his cross (the cost of discipleship, the trials in life that may arise due to following Christ and His word) and follows after me is not worthy of me (Matthew 10:37, 38). He that loves his life shall lose it (as they waste precious time neglecting their spiritual growth in Christ, prioritising the things of this present world instead), and he that hates his life in this world shall keep it unto life eternal (John 12:25). Jesus said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” This is the first and great commandment.

In Philippians 3:7-11, the Apostle Paul explains that to follow Christ, he considers everything he once valued — his heritage, status, and achievements — as loss for the sake of Christ. He goes further, counting all things as dung in comparison to the excellency of the knowledge of Christ Jesus. This radical revaluation leads Paul to lose all things in order to win Christ and be found in Him, not with his own righteousness based on the law, but with the righteousness that comes through faith in Christ. Paul’s deepest desire is to know Christ intimately, experiencing the power of His resurrection, the fellowship of His sufferings, and being conformed to His death. In doing so, Paul aims to attain the resurrection of the dead, the ultimate reward of eternal life in Christ. Following Christ, therefore, requires a complete surrender of all worldly attachments, embracing a life of sacrificial devotion to Him, with the goal of being fully united with Christ in both His sufferings and His victory.

Is this what is being taught today? Isn’t it high time to examine ourselves, to see if we’ve been deceived, and return to the Lord? Apostasy is rampant, and as Jesus asked, “Will He find faith on the earth when He comes?” (Luke 18:8; 2 Thessalonians 2:3). This question seems clearer now more than ever. Can we honestly believe that we might not be among those who fall away? Some are content with their luxurious, retired life in a cosy cottage, believing they are ready to be received by God. But are you sure? Or will He say, “I never knew you; depart from me” (Matthew 7:23)? Shouldn’t we secure our destiny by being at the feet of Jesus, enquiring of the Scriptures, for in them is eternal life (John 5:39)?

Some become so engrossed in ministry that they place it above their own spiritual growth. In the end, I wonder what they’ve truly gained. It’s a frightening thought. A Christian’s primary focus should be to walk closely with the Lord, and ministry should naturally flow from that deep, personal relationship in wholehearted devotion to Christ.

Three Courts, Three Depths of Worship

You may attempt to please God with superficial worship, like what is often seen in many church gatherings today. But if you refuse to come to the feet of Jesus and immerse yourself in His Word to align your life with God’s ways, you may be heading down an uncertain path, one that ultimately leads to a lost position. If an aircraft deviates from its course, can it still reach its intended destination? Wouldn’t it risk running out of fuel and ultimately crashing? Likewise, we must stay on course — abiding in Christ and following sound doctrine. As 1 Timothy 4:16 says, “Take heed unto thyself and unto the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” Just as a plane must stay on its flight path to reach its destination, we must stay faithful to the truth in Christ to reach the goal of salvation.

Many people choose mere rituals and empty worship because it doesn’t require their full devotion or commitment to His Word. However, consider the layout of the tabernacle: those who worship with only their lips are standing in the outer courts, far from the Holy and Most Holy places. Is that where you want to remain, or do you desire to draw near to the presence of God, in full surrender to Him?

In the Old Testament tabernacle, worship occurred in three distinct areas, each with its own mode of worship, reflecting different levels of access to God’s presence and the roles of the people involved — the Outer Court, the Holy Place, and the Most Holy Place.

The Outer Court, where the general congregation worshipped, represents superficial worship — rituals and songs that are outward and lack true devotion or alignment with God’s will. Here, the people’s feet are still in the world, engaged in external acts of worship without full separation from worldly influences. In other words, this was where the general congregation, or the everyday worshippers, could enter. It was open to all and represented the initial step of approaching God, but it was still far from the most sacred areas. This corresponds to worship that is outward or superficial, such as offering prayers or songs that lack personal devotion or alignment with God’s will.

The Holy Place symbolises a deeper level of worship, where personal sacrifice, obedience, and intimacy with God are cultivated. This was the second, more sacred area, where only the priests could enter (we are called to be priests unto God — 1 Peter 2:9; Revelation 1:6; 5:10). It symbolised a deeper relationship with God, involving personal sacrifice, intercession, and dedication to His service. Worship here would imply a more intimate, obedient life with true commitment to God’s Word. It is only when entering the Holy Place that one must go through a process of cleansing, symbolising the need to be set apart and cut off from the worldly system in order to draw closer to God in true devotion.

The Most Holy Place, the innermost sanctum, represents the highest level of worship, characterised by absolute surrender and intimate communion with God (enter into the holiest by the blood of Jesus — Hebrews 10:19). As one approaches the Holy of Holies, words grow fewer, for the presence of God becomes so overwhelming that it shifts from speaking to simply receiving from Him. Those who enter into this sacred place of prayer and devotion and receive from God are the ones truly equipped to go out and serve others. They alone have something of eternal value to offer. Sadly, many who remain in the outer court — caught up in ritual and external worship — have taken on the role of ministers today, but without the depth of encounter that only those who draw near to God in the holy place can truly impart.

Many today remain in the “Outer Court” of superficial worship, attending services without true transformation. There is no sacrifice required on their part, and they stand outside, performing rituals or singing songs without being willing to separate from the world. They believe that simply going through the motions — without a change of heart or a willingness to give up worldly attachments — will be enough to please God. But true worship requires more than external actions; it demands a transformation that comes from the inside out, where one must be willing to lay down their worldly desires and draw closer to God’s will. True discipleship calls for entering into deeper intimacy with God, where worship is not just external but marked by obedience, surrender, and a heart fully aligned with His Word.

Let me be clear: I’m not against worship or spiritual songs. They are vital, and God delights in melodies from the heart and songs that uplift and edify His people. When truly heartfelt, worship can draw us closer to God. But what I’m urging is that worship doesn’t end with just the songs or the rituals. These expressions should be stepping stones that lead us deeper into God’s presence. And we must be able to discern the spirit behind a song, as many songs today are not inspired by the Spirit of God. Not all music that is called “worship” reflects His truth or leads us into genuine communion with Him.

Jesus, foreseeing this generation, said, “Many will call me ‘Lord, Lord,’ and worship me with their lips, but their hearts are far from me, and they do not truly love me.” And on that day, I will say to them, “I never knew you; depart from me.” Despite their protests, saying, “Lord, we did this in your name and that in your name — we were regular churchgoers; we followed the traditions,” He will turn them away, for their worship was mere formality, and their hearts were not truly surrendered to Him. As the Bible says, they deceived themselves, being hearers of the word only and not doers, relying on outward acts instead of living in obedience to God’s truth (James 1:22). They chose the fleeting comforts and pleasures of this world over suffering alongside God’s people. They prioritised their own worldly life over living in the Spirit. They dedicate their entire lives to a worldly system that ensures their needs are met, where their faith isn’t challenged by the daily struggle for food or providing for their family. They’ve found security in the world, but at what price?

Work is holy, but dedicating your entire life to a company is not what the Bible teaches — that’s what I stand against. God equips each of us with gifts for labour to provide for ourselves and our families, but our work should never consume us at the expense of our faith, family, or calling. True fulfilment comes from balancing our duties with our higher purpose in God’s kingdom, not from chasing worldly success or corporate gain.

Would someone be willing to spend as much time learning God’s Word as they would invest in establishing themselves in a worldly career, which often takes 3 to 10 years? While work and career are important, the Bible teaches that spiritual growth and knowledge of God should take precedence. Just as individuals dedicate years to mastering a profession, they should also invest time in seeking God’s kingdom and growing in His Word, which has eternal value. Spiritual maturity shapes our eternal destiny, and the time we spend developing a relationship with God is the most significant investment we can make. The rewards of knowing Christ far exceed any earthly achievement.

There is the perfect will of God, and then there’s His permissive will. Yet, many people often choose the permissive will instead of seeking God’s perfect plan. I wonder why that is. Perhaps it’s because God’s perfect will often requires sacrifice, surrender, and trust in His timing, while the permissive will can feel easier, more comfortable, and aligned with our own desires. But just because God permits something doesn’t mean it’s the best for us. The perfect will of God leads to true fulfilment and eternal purpose, while the permissive will might offer temporary satisfaction but ultimately falls short of His best for our lives.

So ask yourself: where are you in your worship journey? Are you standing in the outer court, caught up in ritual and melody without depth? Or are you pressing deeper into God’s presence, moving beyond outward expressions to true communion with Him? Worship is vital, but it is meant to draw us near — not a place to remain. The invitation is there, but only you can choose to enter into the Holy Place.

When you compare these areas to the way people worship today, you could say that many are still in the “outer court” of worship — performing external rituals, singing songs, or attending services — but not truly coming to the feet of Jesus to be transformed or to align themselves fully with His Word. The “Holy Place” would then represent those who have a deeper relationship with God, following His Word more earnestly, being tried and tested. The “Most Holy Place” symbolises a life lived in absolute surrender, where the worshipper is fully immersed in God’s presence and obedient to His will, having become one with Christ.

It serves as a powerful reminder that true worship is not just external or ritualistic — it requires an inner transformation, a heart surrendered fully to God’s ways. This goes beyond intellectual knowledge (gnosis) to a deeper, personal understanding (epignosis) that results in true devotion and alignment with God’s will.

Many people assume there’s a quick path to wholeness, but that’s not how it works. God is close to those who are broken and humble in spirit. Before He can fill you, He must first break you. The question is, how many of us are truly willing to go through that refining process? Many would sing “Break me, mold me,” but few are willing to take the necessary steps in the process. It’s easy to sing those words, but true transformation requires surrender and going through the refining fire that often isn’t comfortable or immediate.

People are being deceived into believing that the careers they choose to establish themselves in according to the world are from God. However, the Bible says the opposite — “the pride of life is not from the Father, but from the world” (1 John 2:16). In fact, those who love the world are called “adulterers and adulteresses” in James 4:4-5: “Do you not know that friendship with the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.” The Scripture warns that the spirit that dwells in us lusts to envy, pointing to the deep spiritual conflict of aligning ourselves with the world. To do so is spiritual fornication or whoredom, as it betrays our true allegiance to God.

When you are well-founded according to the world’s standards — whether through career success, wealth, or status — you gain the approval and honour of the world. The world loves its own, and those who align with its values are often given the best positions, respect, and privileges. You’re more likely to be picked above others for marriage, given a prominent seat, or even offered a good dowry in some cultures, because the world rewards success and conformity to its system.

Sadly, even within the church, many have lost their vision and now honour those who are well-founded in the ways of the world — those with wealth, status, or influence — over those who are godly at heart. The ones who may not be as financially established but who walk in humility, love, and reverence for God are often overlooked. The church, instead of honouring the heart that seeks God above all, can sometimes elevate the external success and worldly achievement that the world values.

Out of deep remorse and sorrow, I must admit that one of the most corrupt individuals I have encountered was within the Christian world — those who profess to know God but live as though they were heathens, with no fear of God or reverence for His Word, having no remorse whatsoever. It grieves me to see individuals who claim Christ with their lips but deny Him through their actions, living in stark contrast to the holiness and obedience that the faith calls for. Their lives often reflect a disconnection from the truth of the gospel, and it is a heartbreaking reminder of how easily one can be deceived into thinking that outward profession is enough while inward transformation is neglected.

But beyond the big issues, what truly takes me aback is the glaring absence of the love of God in their hearts — an absence of the very virtue that should characterise those who have been born again. The love of God is meant to be the foundation of our new life in Christ, yet it is often absent in those who claim to know Him. This is our calling as followers of God, as beloved children: to walk in love, just as Christ loved us and gave Himself up for us — an offering and a sacrifice to God, a fragrant aroma (Ephesians 5:1). This lack of love for God and others leaves me deeply troubled and even leads me to doubt the authenticity of their rebirth. The Bible tells us that the love of God is poured out in our hearts through the Holy Ghost (Romans 5:5), and it is this love that should radically transform our lives. When this love is missing, it raises serious questions about whether the new birth has truly occurred and whether the faith they profess is genuine.

Love Is the Proof

As followers of God, beloved children, our mandate is clear: “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:1). This love is not just an abstract concept but a practical reality that must shape our interactions. We cannot try, pretend, or assume to love God without loving the person whom we can see. Jesus made it clear that if we claim to love God but fail to love others, we are deceiving ourselves (1 John 4:20). Love for God is demonstrated in how we love those around us, especially those who are close to us. Love for God is always reflected in love for people — our brothers and sisters in Christ, and even those outside the household of faith.

Let all bitterness, wrath, anger, clamour, and evil speaking be put away from you, with all malice (Ephesians 4:31). Instead, we are called to be kind to one another, tenderhearted, forgiving one another, even as God for Christ’s sake has forgiven you (Ephesians 4:32). When we walk in these virtues, we reflect Christ’s love. However, when we harbour malice, anger, or unforgiveness, we grieve the Holy Spirit (Ephesians 4:30), hindering His work in our lives. It is clear that our love for others should be as selfless and sacrificial as Christ’s love for us, for it is “Christ who gave Himself up for us” as the ultimate offering to God, a model of love that demands a response from us in how we treat others.

Therefore, to honour God’s love for us, we must lay aside all forms of negativity and extend the same grace and mercy that He has shown to us. As the elect of God, holy and beloved, we are called to put on bowels of mercies, kindness, humbleness of mind, meekness, and longsuffering; forbearing one another and forgiving one another (Colossians 3:12-13). If any man has a quarrel against another, even as Christ forgave you, so also do ye (Colossians 3:13). And above all, put on charity, which is the bond of perfectness (Colossians 3:14). This charity, or love, is the ultimate expression of Christ in us, binding all virtues together in perfect unity. Love is the “fulfilment of the law” and the sign that we truly belong to Christ. It is through this love that the world will know that we are His disciples (John 13:35).

In everything we do, we are called to reflect “Christ’s love,” not as a mere sentiment but as a living, active force in our lives, expressed through kindness, forgiveness, and self-sacrifice. When we live this way, we are not only honouring God but also allowing His Spirit to work freely in us, transforming our hearts and relationships into a testimony of His grace and goodness.

Knowing God carries a deeper significance than merely possessing intellectual knowledge.

Defiled from Within

On the surface, we can put on a facade, but deep within the recesses of our hearts, there are sinful dispositions that silently consume us. This is what Scripture refers to as our innate or inherent sinful nature, as described in Romans 7. For some, these vices may manifest in areas like sexual immorality, sensuality, lust of the eyes, theft, or fornication. For others, it could be uncontrolled anger, envy, hatred, or even gossip and lying, often justified as harmless “white lies.” These sinful tendencies, though varied, are all expressions of the innate or inherent sinful nature that holds us captive if left unchecked.

Jesus said, that which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, and foolishness. All these evil things come from within and defile the man (Matthew 7:20-23). It defiles us!

What else could defile us? Hebrews 12:14-17 speaks powerfully about the dangers of spiritual defilement and the importance of pursuing peace and holiness. The passage warns us that a root of bitterness can spring up within us, defiling not just ourselves but many others. It emphasises that without peace with all men and holiness, no one will see the Lord.

The Spirit of God urges us to be diligent in ensuring that we do not fall short of God’s grace, warning that bitterness, when left unchecked, can trouble us and spread, causing others to stumble as well. This bitterness can lead to the rise of other vices, such as fornication or a profane spirit, exemplified in the story of Esau. For a single moment of fleshly desire, Esau sold his birthright, trading something eternal for the temporary satisfaction of his hunger. Later, when he sought the blessing, he was rejected, unable to find a place of repentance, despite his tears. This passage serves as a reminder of the consequences of ignoring the call to holiness and peace and the need to deal with the roots of bitterness that can defile our hearts and hinder our relationship with God.

This isn’t a call to change yourself but a call to walk closely with Christ, allowing Him to cleanse and purify you. He will enable you to live in true obedience, not just through outward adherence to the law but by living a Spirit-filled life. Our responsibility is to be as Christ was to the Father — submissive to Him in every area of our lives.

Holiness Is Not Self-Made

In fact, it is not your duty to make yourselves holy by adherence to any laws. For if there had been a law given that could have given life, verily righteousness should have been by the law (Galatians 3:21). The righteousness of God gets imputed to us. Philippians 2:13 says, “For it is God who works in you both to will and to do for His good pleasure.” Christ living in us is the hope of glory (Colossians 1:27). Holiness is the work of God in you, enabling you to partake in His holiness and divine nature. It is only by His grace that we can be transformed. As the Scripture says, “No one can receive anything unless it has been given him from heaven” (John 3:27). The ability to walk in holiness and the divine nature is not of ourselves but is a gift from God. And the law of the Spirit in life in Christ Jesus washes us thoroughly and prepares us as vessels unto honour, sanctified and meet for the master’s use, and prepared unto every good work.

Relying on our own efforts to attain holiness puts us in a dangerous cycle, just like Israel and the Galatians, who fell from grace by trying to be holy through their own works after beginning in the Spirit. This is the essence of legalism — starting in grace but then shifting to human effort, attempting to achieve righteousness through the law instead of through the Spirit. It’s like adding rules such as “do not touch, do not taste, do not handle” (Colossians 2:21), which only lead us further from the true life in the Spirit.

As Paul warns in Galatians 5:1, we are not to be entangled again in the yoke of bondage — legalism, with its false humility and outward rituals. Unfortunately, modern-day Protestants too often fall into this same trap, practicing legalistic behaviors under the guise of piety, focusing on outward appearances and man-made rules rather than on the inward transformation through the Spirit. These rituals and rules can take many forms, from strict observances of traditions to an emphasis on external morality, all of which can lead us away from the true freedom and life we have in Christ. And like in the first century, those who go against these traditions are often ostracized, marked as defectors and sinners, creating division within the body of Christ and missing the heart of the gospel.

Such man-made regulations only bring us back into slavery, whereas Christ has called us to freedom through the Spirit. The false brethren, as seen in Galatians 2:4, couldn’t bear this liberty and sought to impose these rules, but following such practices only distances us from the true freedom and life we have in Christ.

For those caught in legalism, everything becomes sin — some wear only white clothes, believing it sinful to wear anything coloured or what they deem “good” clothing. Others focus solely on what goes into the stomach, much like the Pharisees (Matthew 15:17-20). They ignore the sinfulness of the heart while condemning external things, missing the true essence of righteousness. In contrast, the apostles in Acts 15:28-29 gave only a few commands to the Gentiles, such as abstaining from food offered to idols, blood, things strangled, and fornication, and explicitly stated, “We should not burden you with anything beyond these essential requirements.” Legalism adds countless unnecessary rules, but true holiness is not found in outward rituals but in a heart surrendered to Christ.

Israel, despite having the law, missed the righteousness of God because they sought it through works instead of faith. As Paul warns the Galatians, “Having begun in the Spirit, are you now being made perfect by the flesh?” (Galatians 3:3). This legalistic mindset only leads to frustration and failure, because true holiness comes through God’s grace, not through human effort. And in the end, such people find themselves devoid of true joy and life, having either failed the grace of God or fallen from grace itself.

We are indeed called to be the temple of the Holy Ghost. But do we truly desire to possess His fullness without first undergoing the internal cleansing and transformation that comes through Christ our Lord? The grace of God makes it possible for Christ to dwell in our hearts by faith (Ephesians 3:17). But putting on Christ is a different thing altogether — something we must aim toward, for it requires a daily commitment to live out His character and nature in our lives. After all, you cannot live out what you do not possess within, nor can you reap what you haven’t sown (Galatians 6:7). But before He can fully dwell in us, He must cleanse us thoroughly. He will only dwell in a holy place. The Spirit of Christ dwells in us as the Spirit of sonship, but for the Holy Ghost to come and dwell in us in His full glory, the temple must first be purified and in order. It is through the work of Christ that we are made a suitable dwelling place for the fullness of God. “That ye might be filled with all the fulness of God” (Ephesians 3:19).

James 4:8 tells us, “Cleanse your hands, you sinners, and purify your hearts, you double-minded”; put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts (Ephesians 4:22); let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).

The discipline and training that come through God’s loving correction lead us to a deeper holiness, refining us to share in His nature and righteousness. The process of sanctification is not just about obeying laws but about a deeper alignment with the heart of God (according to the law of the Spirit of life in Christ Jesus — Romans 8), becoming more like Christ as we walk in His truth.

Two Masters

This is what it means to suffer as a Christian for the sake of righteousness’ cause. And if children, then heirs; heirs of God and joint heirs with Christ; if so be that we suffer with Him, that we may also be glorified together (Romans 8:17). “If we suffer, we shall also reign with Him; if we deny Him, He also will deny us” (2 Timothy 2:12; 1 Peter 4:13).

Understand that you are integrated into “one new man” as living stones (Ephesians 2:15; 1 Peter 2:5). Just as the natural body is made up of many parts, so is Christ’s body (1 Corinthians 12:12; Ephesians 4:16). If one member suffers, all the members suffer with it (1 Corinthians 12:26). Didn’t the head of this body suffer for us? If so, how can the pain not be felt throughout the entire body? Each member shares in the pain — unless, of course, you are not truly part of it. That’s why, as a member of this body, it is inseparable from our experience to share in the sufferings of Christ (1 Peter 4:13; Romans 8:17; 2 Timothy 2:12).

What does it mean that He will deny us? Yes, it is true. Just as God did not spare the natural branches of Israel, neither will He spare us if we deny Him (Romans 11:21) — by rejecting His way of life and failing to remain connected to the Vine. If we rebel, murmuring through unbelief, as the Israelites did, we are walking the same dangerous path; we risk separation from Him. Hebrews 3:12 warns that to harbour or continue in an evil heart of unbelief is to turn away from the living God. This departure is often subtle — it’s more about the condition of the heart than any outward, drastic action. It’s a matter of turning away from God and seeking hope in something else, like turning back to Egypt rather than trusting the Lord who delivered us from it. It’s a refusal to trust God when things aren’t going well, choosing to doubt His word and His guidance instead of holding fast to His promises. It’s as if we think He is failing us by not providing for us when times are rough. But then, what does the testing of our faith mean? Is it not through trials that our faith is refined, proving its genuineness? These things happened to them as examples for us, and they are written for our admonition, as 1 Corinthians 10:10-11 reminds us — “upon whom the ends of the world have come.” Their failures serve as warnings, urging us to stay vigilant and faithful so we don’t fall into the same patterns of disobedience and unbelief. The consequences they faced should stir us to examine our own hearts and remain steadfast in the faith.

To deny Him, then, is not just to speak against Him — it’s to doubt His goodness, to question His provision, and to walk as though He has abandoned us when in reality, He is working in ways we may not immediately understand. The testing of our faith is not a sign of His failure but a process to purify and strengthen us. Just as the Israelites’ rebellion in the wilderness was a failure to trust God’s promises, so too can our murmuring and unbelief keep us from experiencing the fullness of His grace. Let us, instead, hold fast to His word, trusting that He will not fail to provide even in the hardest of times.

A true Christian can experience seasons of want, lack, and seemingly unanswered prayers, which can make it feel as though God has left them or is not mindful of their needs. However, these times often have a deeper purpose. Just as God humbled and tested the Israelites in the wilderness (Deuteronomy 8:2-3), He sometimes allows His people to face difficulty to refine their faith and teach them to rely on Him. While it may seem like God is absent, these periods of testing can draw us closer to Him, strengthening our trust in His provision rather than our own understanding. As Romans 8:17-18 reminds us, suffering is part of the Christian walk, but it is temporary and leads to eternal glory. James 1:2-4 further teaches that trials develop perseverance and refine our character. So, while difficult, these times of apparent “lack” are not signs that God has forgotten us; they are part of His refining process to deepen our faith and dependence on Him.

I am writing to you in a time of deep desperation, when we can barely afford the basic necessities for our daily sustenance, and the needs of my immediate family are overwhelming. Both of my hands feel tied, and I am unable to help in the ways I want to. The natural tendency is for my mind to wander into disbelief, but in this moment, I am reminding myself to stand firm, recalling the trials endured by the holy men of the past. This path we walk is unlike the comfortable Western Christianity many are used to, isn’t it? The weight of this burden feels heavy, especially when we see others preach a message of prosperity, and we feel so far removed from it. It can make us feel out of place or even as if we’re in error. But in this moment of obscurity, I have no choice but to trust in God’s word, knowing that even in the hardest times, He is faithful.

Otherwise, what is faith for? What purpose does it serve? Is it just to work miracles? Surely, that can’t be the whole point. Faith is given to help us live and walk the path that leads to life. Without exercising faith, it’s impossible to please God (Hebrews 11:6). The fear of being separated from God through our disbelief should drive us back to Him, always.

Suffering as the Way In

The history of Israel serves as a sobering warning to us. 1 Corinthians 10:9-10 reminds us that God did not spare them when they rebelled but destroyed them for their disobedience and disbelief. Jude 1:5 also recalls, “Though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.” Israel struggled to believe in the ways of Christ, often clinging to their outward possession of the law and their claim to Moses. They thought that by simply having the law, they were right with God, but in reality, they missed the fullness of what God had intended through Christ. Just as they professed adherence to the law, they often denied the true spirit of it, rejecting the very fulfilment of the law in Christ. This disconnect between their profession and their actions mirrors the warning in Titus 1:16, where mere outward declarations of faith are insufficient without true obedience and transformation.

In Psalm 78:40-41, the psalmist reflects on how the Israelites repeatedly provoked God in the wilderness, grieving Him in the desert. Despite witnessing His mighty works, they turned back, tested God, and limited the Holy One of Israel through their unbelief and disobedience. This provocation is further echoed in Hebrews 3:8, where we are warned not to harden our hearts “as in the provocation, in the day of temptation in the wilderness.” The Israelites’ failure to trust God during their time of trial led them to test His patience and grieve His Spirit, serving as a powerful reminder for us today not to follow the same path of rebellion and disbelief.

Well, because of unbelief, they were broken off, and you stand by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also shall be cut off (Romans 11:19-22).

Likewise, we too might face our own wilderness testing — moments when our faith is challenged, and we are tempted to doubt God’s provision and goodness. Just as the Israelites did, we might struggle to trust God in the midst of hardship. But their story serves as a cautionary tale for us: we must not harden our hearts or turn away in disbelief when faced with trials. Instead, we are called to trust God, knowing that, just as He was with the Israelites in their wilderness, He remains with us through our own tests, refining and strengthening our faith. What a comfort it is to know that the Lord will never leave us alone to walk this path but has given us His Spirit. The same Spirit that empowered the saints of old now dwells in us, guiding, comforting, and strengthening us in our trials. In our moments of weakness, He is our constant companion, reminding us that we are never truly alone, even when the road is hard.

In Acts 7:39, Stephen recounts how the Israelites, despite experiencing God’s deliverance, “would not obey but thrust him from them, and in their hearts turned back again into Egypt.” This reflects a deeper spiritual rebellion, where their hearts longed for the security of their past in Egypt, rather than trusting in the God who was leading them to freedom. Likewise, we too are prone to “thrust the Lord from us” through disbelief. In moments of trial or hardship, when God’s ways don’t align with our expectations, it’s easy to turn our hearts back to the comfort of the familiar, much like the Israelites did. This warning, then, is not just a historical lesson but a caution directed toward us as well: if we harden our hearts in disbelief, we risk turning away from the very God who calls us to trust Him, even when the way forward is uncertain. The same caution given to the Israelites applies to us today, urging us to remain steadfast in faith, even when faced with trials that challenge our understanding.

Many Christians, without realising it, have already turned back in their hearts, deceiving themselves and unaware of their true stance with the Lord. Their regular church attendance leads them to believe that all is well, assuming that the Lord is pleased with their outward rituals, not recognising that true devotion goes beyond mere acts and requires a heart that is fully surrendered to Him.

Titus 1:16 says, “They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate” (KJV). This highlights the truth that it’s not enough to merely profess knowledge about God — knowing His principles, commandments, and doctrines — without truly applying them to one’s life or having a deep, relational understanding of Him. Gnosis refers to this kind of superficial knowledge. On the other hand, epignosis is intimate, experiential knowledge that goes beyond just intellectual assent. It’s about knowing God in a relational, heart-transforming way through His Word, and it leads to spiritual maturity.

So, to deny His ways — His commandments, His teachings, His character — is to deny Him in practice. When we refuse to follow His ways, we effectively reject His authority in our lives. This aligns with the biblical principle that true faith is demonstrated through obedience, and without it, our profession of knowing God is hollow. And as Jesus said, in vain they do worship me, teaching for doctrines the commandments of men (Matthew 15:9).

The phrase “believed not” carries a profound meaning, linking it not only to a lack of intellectual belief but also to disobedience and a lack of trust in God’s ways. For in their hearts, they turned back to Egypt. As Acts 7:39 says, “To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt.”

This serves as a clear reminder that true belief cannot be separated from obedience, and rejecting God’s ways brings us back into spiritual bondage. Isn’t it time to examine whether we truly possess this kind of knowledge — epignosis?

Isn’t it a question we all must ask ourselves: will we trust the Lord our God when times are tough and we are in need?

When times are tough and challenges feel overwhelming, that’s when I feel a deep excitement rise in my spirit. Instead of complaining or grieving God’s heart, I learnt to choose to thank Him for the trials. Though my flesh may be burning, my spirit rejoices — this also I’ve learnt should be the true posture of a Christian. If our inner stance is one of gloom and despair, it’s a sign we need to check our spiritual foundation. Are we truly rooted and grounded in Christ and His Word?

I can’t boast that I’ve always been steady and steadfast, but the goodness of God has kept me and led me to be planted in His Word. This is what it means to be founded upon the rock. When the tide rises and the storm hits, the house built on that foundation will stand the test of time, for it is anchored on the solid, unshakeable rock of Christ.

Come to Christ and bring all your sorrows, needs, petitions, and everything you lack to Him — He is more than enough for you. What you lack, He will supply through His eternal Spirit. He longs for a deep and intimate fellowship with you. If you feel unworthy of Him, you may be right in acknowledging your shortcomings, but know this: you are still worthy to receive Christ, the Lord and King, as your partner. Just stay true to His Word, and He will meet you where you are.

Humble yourselves in the sight of the Lord, and He shall lift you up (James 4:10). Be clothed with humility, for God resists the proud and gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you (1 Peter 5:5-7).

The Word of God tells us to “leap for joy” in the midst of trials. Luke 6:22-23 says, “Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven.” James 5:11 reminds us, “Behold, we count them happy which endure. Ye have heard of the patience of Job and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy.” Like as a father pitieth his children, so the LORD pitieth them that fear him (Psalm 103:13). Look unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God (Hebrews 12:1,2). If we endure, God deals with us as with sons (Hebrews 12:7). The just shall live by faith, but if any man draw back (in times of trials and faith are tried), my soul shall have no pleasure in him (Hebrews 10:38). Abraham did not waver in unbelief but remained strong in faith, giving glory to God. We, too, are called to follow in those same steps of faith (Romans 4:12, 29). And in James 1:2, we are instructed, “My brethren, count it all joy when ye fall into divers temptations.” These verses remind us that our trials are not in vain but are opportunities to grow in faith and trust, with the promise of a great reward in heaven and God’s tender mercy guiding us through.

The word “temptations” in James 1:2 (where it says, “count it all joy when ye fall into divers temptations”) is the Greek word “peirasmos” (πειρασμός). “Peirasmos” refers to trials or tests that challenge our faith. These can be difficult circumstances or situations that test our patience, endurance, and trust in God. The verse encourages believers to count it as joy, not because of the difficulty itself, but because of the opportunity to grow spiritually and rely on God’s strength through those trials.

Can you find one person in the Scriptures whose faith was never tested or tried? For it is through sufferings that we are shaped, as suffering builds perseverance, perseverance builds character, and character leads to hope (Romans 5:3-4). Moreover, as Hebrews 12:5-11 and 2 Peter 1:4 remind us, though it is grievous, suffering refines us, helping us partake in the divine nature and share in His holiness. And there are no shortcuts — this is the process that leads to true transformation.

These days, many talk about fellowship with the Lord, but do they emphasise that true fellowship is not merely superficial? Fellowship with Christ also means sharing in His sufferings. We are called into the fellowship of His Son, Jesus Christ our Lord (1 Corinthians 1:9). This is exactly what the Apostle Paul sought after: “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means I might attain unto the resurrection of the dead” (Philippians 3:10-11). True fellowship with Christ involves both the power of His resurrection and the intimacy of His sufferings.

When we let the word of Christ dwell in us richly, in all wisdom, we come to possess this experiential knowledge (Colossians 3:16). 1 John 2:13-14 states that those who are born of God and in whom the love of God dwells have known Him. Similarly, 1 John 4:12 says that if we love one another, God dwells in us, and this indwelling of God through His eternal Spirit is what imparts that knowledge of the Holy One.

We often know how to sidestep such a life, opting for a more comfortable version of Christianity. Yet, we must understand that the outcomes of these two paths are starkly different in the end. Can we truly neglect so great a salvation and expect to escape the consequences? Ministers of Satan, disguised as ministers of righteousness (2 Corinthians 11:14-15), have infiltrated to teach a different way from what has been established. This is the path the majority prefer, as they seek to satisfy their itching ears and reject sound doctrine (2 Timothy 4:3).

“I Never Knew You”

Just as children naturally know their father because of the blood connection, those who are born of God come to know God through the spiritual rebirth and the intimate, relational knowledge that results from that connection — da’at or epignosis.

In Matthew 7:21-23, Jesus is addressing those who claimed to have done works in His name — prophesying, casting out demons, and performing miracles — and yet, despite all their outward religious activities, Jesus declares, “I never knew you, workers of iniquity.” This statement goes beyond merely not being acquainted with them. It highlights the reality that they never had an intimate, relational connection with Jesus and failed to purge themselves from inherent corruption. As Scripture commands, we are to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1). They also neglected to “put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts” (Ephesians 4:22; Colossians 3:8,9). For “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Romans 1:18). So the “knowing” Jesus refers to here is not intellectual knowledge or even surface-level acknowledgement but da’at, the deep, relational knowledge that comes through a genuine spiritual connection that comes through living out His word. For this is the will of God, even your sanctification, that we should abstain from fornication: that every one of us should know how to possess his vessel in sanctification and honor (1 Timothy 4:3, 4).

In the Hebrew Scriptures, “knowing” often speaks of intimacy — as when the Bible says “Adam knew Eve” (Genesis 4:1), which signifies a deep, personal, and intimate relationship, not just awareness or recognition. This same idea applies when Jesus speaks about knowing His followers. In John 10:14, He says, “I am the good shepherd, and I know my sheep and am known of mine.” This knowing is the deep relational connection between Christ and His followers, built on the new birth and ongoing communion with Him in everything.

When Jesus says, “I never knew you,” He is declaring that those people never entered into this kind of intimate relationship with Him. Though they might have done religious works, they did not possess da’at, the experiential, relational knowledge that comes through being born of the Spirit and being united with Christ in His sufferings. If you endure chastening, God deals with you as with sons; for what son is he whom the father chasteneth not? But if you are without chastisement, whereof all are partakers, then you are bastards and not sons (Hebrews 12:7, 8).

This knowing is a sign of intimacy with Christ — those who are genuinely born again are brought into a real, transformative relationship with Him. But those who do not know Him in this way, despite their outward religious appearances, are estranged from Him.

“I never knew you” highlights that the relationship with Jesus is not about religious actions or even professed belief; it’s about being united with Him through the new birth, where we receive the life of God (zoē) and come to know Him in the most intimate, experiential way. The da’at that comes through the new birth is what enables us to know God as our Father and Jesus as our Saviour. If this personal connection is missing, then, despite outward appearances or religious works, the relationship is not genuine, and Jesus will say, “I never knew you.”

In sum, the “I never knew you” statement is deeply tied to the idea of da’at — a spiritual, intimate knowledge that is rooted in being born of God. Without this relationship, no amount of religious activity or outward obedience can bring one into true communion with Christ.

In the case of Jesus’ statement, “I never knew you, workers of iniquity” (Matthew 7:23), He’s referring to those who profess faith but have not been transformed by it. They continue in sin, without a true, repentant relationship with Him, remaining spiritually immature and carnally oriented — “still babes in Christ” (1 Corinthians 3:1-3).

Psalm 69:27 warns, “Add iniquity unto their iniquity, and let them not come into thy righteousness.” In parallel, Romans 6:19 says, “I speak after the manner of men because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.” This is a clear statement of judgement upon those who persist in their corruption and do not continuously yield their members to righteousness or come to the throne of grace to deal with their inner corruption through the Spirit and His Word.

One could now ask, can a person exercise spiritual gifts without having da’at, the intimate, relational knowledge of God? Yes, a person can, as evidenced in Matthew 7:21-23, where individuals who prophesy, cast out demons, and perform miracles in Jesus’ name are still rejected because they never truly knew Him. While the gifts and calling of God are without repentance (Romans 11:29), meaning God can use people for His purposes even without a personal relationship with Him or perfecting holiness or without the righteousness of God upon them, spiritual gifts do not guarantee salvation or intimacy with God.

The parable of the labourers in the vineyard (Matthew 20:1-16) highlights God’s sovereignty in distributing His grace, where even those who labour for only a short time receive the same reward, but it doesn’t imply they have a deep, eternal relationship with the master. Similarly, spiritual gifts can be exercised without a personal connection to Christ. However, while these gifts are meant for God’s service, they are intended to point to something deeper — the da’at of God, the transformative knowledge that comes through being born again. Spiritual gifts, though powerful, should not be confused with the eternal, life-giving relationship that comes from truly knowing God.

Four Texts That Show the Way

A few more verses tie together beautifully, revealing the profound process of spiritual transformation and enlightenment that happens through the Holy Spirit. This process, at its core, is deeply connected to epígnosis — the intimate, transformative knowledge of God that shapes and matures the believer.

1. Revelation 3:18 — the call to seek the Word and spiritual clarity. In Revelation 3:18, Jesus offers a call to the church to “buy of me gold tried in the fire” and “anoint thine eyes with eyesalve, that thou mayest see.” The gold tried in the fire represents the refined truth of God’s Word (as silver tried in a furnace of earth, purified seven times — Psalm 12:6), which is purifying and valuable. The eye salve, on the other hand, symbolises the spiritual clarity that only comes when we truly understand and apply God’s Word. This epígnosis (the deep, relational knowledge of God) is not merely about intellectual knowledge but about an intimate understanding of God’s will and ways through the Word.

Jesus is urging us to seek out the deeper truths of His Word, which can only be truly seen and understood through the Holy Spirit. The Spirit illuminates the Scriptures, opening our eyes to see and apply God’s truth in our lives.

The phrase “buy of me gold tried in the fire” (Revelation 3:18) can be understood as a call to engage in a spiritual transaction or trade, not involving literal money or material wealth, but rather symbolising spiritual value that demands sacrifice and commitment. The “gold tried in the fire” represents refined, purified faith — faith and the word of God that have been tested through trials and tribulations, emerging stronger and more genuine. The act of “buying” suggests that in order to receive this purified faith and true riches, one must surrender something of lesser value. As Paul writes in Philippians 3:7-9, “But what things were gain to me, those I counted loss for Christ. Yes, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and do count them but dung, that I may win Christ and be found in Him, not having mine own righteousness.” This is the trade: exchanging the worldly for the eternal, where you surrender your life, desires, and self-reliance for the righteousness of God and a deeper relationship with Him. The call is to continuously trade the temporary for the eternal, sacrificing the things of this world in exchange for spiritual riches that cannot be taken away. It is not a one-time transaction but a lifelong commitment to follow Christ and allow Him to refine you.

How can we expect to gain what is above without first letting go of what we cling to here below? What does the Bible say to us? “Set your affection on things above, not on things on the earth” (Colossians 3:2). To grasp the eternal, we must release the temporal. The things we hold tightly — our comfort, security, and earthly attachments — are often the very things that prevent us from reaching for the higher, lasting riches in Christ. Until we are willing to surrender what we hold secure under our arms, we cannot fully embrace the fullness of what God offers us above. It’s a call to let go in faith, trusting that what God has in store is far greater than anything we could hold onto in this world.

To “set your affection” means to intentionally direct your heart, mind, and desires toward something or someone — particularly aligning them with God and His Kingdom. In Colossians 3:2, when we are told to “set your affection on things above, not on things on the earth,” it’s not just about emotional attachment but about where we focus our priorities and energy. It’s a deliberate choice to prioritize God’s Kingdom and His will over the temporary things of this world.

Setting your affection on things above doesn’t necessarily mean engaging in traditional ministry; rather, it means aligning your life with Christ and His Word, allowing them to shape every decision and action. It’s about becoming more like Christ — letting Him be the central focus of your life and shaping everything from relationships to goals according to His values. This involves being intentional with your time, energy, and resources in a way that reflects your true identity as a child of God, rather than chasing fleeting worldly pleasures.

It also means not letting the pursuit of possessions, career success, or worldly comforts define you. Instead, seeking God’s Kingdom first, finding satisfaction in His eternal promises, and living in a way that reflects your identity in Christ. In every pursuit — whether family, career, or personal ambitions — your relationship with Christ should be the driving force, ensuring that you aren’t consumed by the temporary things of this world.

In fact, Jesus made it clear that following Him requires a careful consideration of the cost. As He said in Luke 14:28-33, “For which of you, intending to build a tower, sits not down first and counts the cost, whether he has sufficient to finish it? Lest haply, after he hath laid the foundation and is not able to finish it, all that behold it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going to make war against another king, sits not down first and consults whether he is able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sends an embassage and desires conditions of peace. So likewise, whosoever he be of you that forsakes not all that he hath, he cannot be my disciple.” Following Christ means being willing to forsake all we hold dear in this world and counting the cost of that surrender. It’s a radical call to let go of the temporary in order to gain the eternal.

To win Christ, we must let go of our own life. This is what we profess — that we are crucified with Him, no longer living for ourselves, but allowing Christ to live in us. But are we truly meaning what we profess? Do we fully live out this surrender, or is it just words we speak without the depth of true transformation? “He that loves his life shall lose it, and he that hates his life in this world shall keep it unto life eternal” (John 12:25). For no man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other.

“Ye cannot serve God and mammon” (Matthew 6:24). James 4:4 warns that anyone who pursues their own desires above God’s will is considered an adulterer or an adulteress, and even an enemy of God. This speaks to spiritual whoredom, where one coalesces with the spirit of the world rather than being faithful to God. 1 John 2:15-16 further admonishes, “Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. For all that is in the world — the lust of the flesh, the lust of the eyes, and the pride of life — is not of the Father, but is of the world.” This is a clear warning against aligning with the world’s values, which stand in opposition to God’s.

Can you imagine modern Christianity, where many openly disregard these principles, yet unabashedly display such worship on stage, all while calling Jesus “Lord, Lord”? As the Lord says, “In vain do they worship Me, teaching for doctrines the commandments of men” (Matthew 15:9). Yet, Jesus clearly states, “He who has My commandments and keeps them, it is he who loves Me; and My Father will love him, and We will come unto him and make Our abode with him. He that loves Me not keeps not My sayings; and the word which ye hear is not Mine, but the Father’s which sent Me” (John 14:21-24).

Let me make this clear: setting your affection on things above doesn’t mean disregarding important responsibilities like caring for your family. It’s about finding the right balance — prioritising Christ and His Kingdom while still fulfilling your duties in the world, including loving and providing for your family. Balancing both is key. The focus is on ensuring that your relationship with Christ shapes how you approach everything, including family, work, and other commitments, rather than allowing worldly concerns to take the place of your spiritual priorities. It’s about integrating your faith into every aspect of life, giving Christ the central place without neglecting your God-given responsibilities.

In fact, the Bible makes it clear that neglecting our family or failing to provide for them is a serious matter. 1 Timothy 5:8 warns, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an infidel.” This underscores that caring for our family is not only a duty but also an essential part of living out our faith. So, while our ultimate allegiance is to Christ, this should never lead to neglecting our responsibilities to those closest to us. True spiritual devotion doesn’t disregard the practical aspects of life; instead, it shapes how we fulfil our roles as spouses, parents, and providers, ensuring that both our love for God and our love for our families are given their rightful place.

However, it’s important to recognise that God understands the challenges people face, and His heart is compassionate toward those who are genuinely unable to meet their needs due to circumstances like illness, job loss, or other hardships. The verse in 1 Timothy 5:8 speaks primarily to those who have the means to provide but deliberately withhold support or fail to take responsibility for their families. It’s about wilful neglect, not the inability to provide because of external factors. Our Heavenly Father sees our hearts and knows our struggles, and His grace covers those who genuinely desire to provide but are hindered by their circumstances. And as a community of believers, we are called to support one another in times of need, fulfilling the law of love by caring for those who are struggling (Galatians 6:10).

Modern Christianity, especially in certain circles, often promotes a mindset of balancing both worlds — keeping one foot in the world and one in Christendom. This approach tends to encourage people to pursue their earthly passions, careers, comforts, desires, and securities while also claiming the benefits of a relationship with Christ. It’s a convenient path that allows for the best of both worlds: worldly pleasures and spiritual promises.

However, the Scriptures make it clear that such a divided commitment is not what Christ calls His followers to. Jesus Himself said, “No man can serve two masters” (Matthew 6:24). Trying to hold on to both earthly attachments and a full surrender to God creates a spiritual imbalance. It’s like trying to build a tower without counting the cost or attempting to fight a battle without being fully prepared. As we’ve seen in Luke 14:28-33, Jesus encourages us to carefully consider what it means to follow Him, emphasising that true discipleship requires wholehearted commitment. In the Kingdom of God, there’s no room for divided loyalty.

The truth is, when we try to keep one foot in the world and one in Christ, we risk losing both. The world’s security, comforts, and attachments will always hold us back from fully embracing the eternal, transforming riches that are only found in Christ. True discipleship requires a complete surrender — a willingness to let go of the temporary in exchange for the eternal.

The passage from Hebrews 11:6, “God is a rewarder of them that diligently seek him,” highlights the importance of diligence in our pursuit of God. Diligence, in this context, means actively and intentionally seeking God with a focused, consistent effort. It’s not a passive or occasional pursuit, but a wholehearted commitment to growing closer to Him through prayer, scripture, and living out our faith. This diligent seeking requires prioritizing God, making time to engage with Him, and doing so with a heart full of faith, trusting that He rewards those who earnestly pursue Him. Ultimately, this verse encourages us to be persistent in our pursuit of God, knowing that while His rewards may not always be earthly, they come in the form of spiritual blessings, divine guidance, and a deeper, more intimate relationship with Him.

2. Ephesians 1:18 — enlightenment of the understanding. In Ephesians 1:18, Paul prays that the “eyes of your understanding be enlightened,” highlighting the need for spiritual insight. This echoes the imagery in Revelation 3:18, where Christ offers to anoint the believer’s eyes with eye salve so they can see clearly. It’s not a matter of self-anointing but of humbly seeking Christ, who opens our eyes to the deeper truths of His Word and Kingdom.

Yes, our spiritual eyes are opened at the new birth, but the vision is often limited for a babe in Christ. As a result, such individuals are unskilled in the word of righteousness, as Hebrews 5:13-14 states. 1 Corinthians 3:1-3 also serves as a prime example of this, where Paul addresses the Corinthians as infants in Christ, unable to handle deeper spiritual truths because they are still carnal and immature in their faith. This spiritual immaturity led to division and jealousy among them, even though such behaviours were “not even heard among the heathens” (1 Corinthians 5:1), revealing the depth of their fallen condition despite their new birth.

It is a progressive journey toward maturity; it involves replacing the law of sin and death, which is in our members, with the law of the Spirit of life in Christ Jesus (Romans 8). It is the putting off of the corrupt self through the sanctification of the Holy Spirit and by the washing of water by the word (Ephesians 4:22; 5:26; Colossians 3:8; James 4). It is the replacement of earthly, sensual, and devilish wisdom with the wisdom that comes from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy (James 3:17). Only a person who has transitioned from being a babe in Christ to a spiritually mature believer can acquire this wisdom, as such a person possesses the mind of Christ (1 Corinthians 2:14-16).

James 3 speaks of the unbridled tongue as a sign of spiritual immaturity, highlighting the difficulty of controlling our speech and its potential to lead us astray. The tongue, when uncontrolled, can be like a fire, “foaming out hellfire,” capable of causing great destruction (James 3:6). Such a person has no rule over their spirit, and Proverbs 25:28 says, “He that hath no rule over his own spirit is like a city that is broken down and without walls.” One can only imagine the state of “a city that is broken down” and its vulnerability to enemy invasion. This reveals how the lack of self-control, especially in speech, reflects deeper spiritual instability. A spiritually mature person, however, has learnt to govern their words and emotions, showcasing the power of the Holy Spirit working within them to bring true transformation and control. As they mature in Christ, they develop the ability to tame their tongue and exercise self-control, demonstrating growth in wisdom, stability, and Christlikeness.

James 1:26 also says, “If any man among you seems to be religious and bridles not his tongue but deceives his own heart, this man’s religion is vain.” Isn’t that related to James 1:22, which says, “But be ye doers of the word, and not hearers only, deceiving your own selves”? This emphasises that a lack of control over the tongue is a serious issue, revealing that a person’s outward religious expression can be hollow if it is not accompanied by a transformed life. Such a one is a mere hearer of the Word and not a doer. James compares this person to a man who looks at his natural face in a mirror: “For he beholds himself, and goes his way, and straightway forgets what manner of man he was.” In other words, though he sees the truth, he doesn’t act on it and soon forgets what he has seen. However, “whoso looketh into the perfect law of liberty and continues therein, he being not a forgetful hearer but a doer of the work, this man shall be blessed in his deed.” This is the difference between just hearing the Word and allowing it to transform your life by putting it into practice. The blessing comes to those who actively live out God’s Word, demonstrating true spiritual maturity as they progressively develop the mind of Christ. And this transformation can only be achieved by acquiring epignosis or da’at.

This process involves more than just knowing the Scriptures; it’s about applying them to every area of life, allowing the Holy Spirit to renew our thoughts, actions, and desires. As we grow in our relationship with Christ, we begin to reflect His character, wisdom, and love. The more we live out God’s Word, the more we align our thoughts and actions with the mind of Christ, which is the ultimate goal of spiritual maturity.

James 3:2 may sound intimidating as it exposes the truth about our imperfections, but it also offers hope. It says, “For in many things we offend all. If any man offend not in word, the same is a perfect man” — a person who is mature in the Word of righteousness, unlike a babe in Christ (as described in Hebrews 5:13-14). Such a person is able to bridle the whole body, demonstrating spiritual maturity and self-control. Here, James acknowledges the challenge of perfect speech but assures us that mastering the tongue is one of the signs of spiritual maturity and self-control, and it is through this control that one becomes more aligned with God’s will, able to govern the entire body and life in righteousness.

James 3:2 and 2 Timothy 3:16-17 offer a powerful parallel on spiritual maturity. James highlights that the person who can control their speech is considered “perfect,” or mature, capable of controlling their whole body. This connects with 2 Timothy 3:16-17, where Scripture is described as essential for teaching, correcting, and training in righteousness. The purpose of Scripture is to equip the believer, making them “perfect” or fully mature, thoroughly prepared for every good work.

Just as controlling the tongue is a sign of spiritual maturity in James, the application of God’s Word in our lives perfects us, shaping us to reflect Christ in all areas, including our speech. Both verses point to the transformative power of God’s Word in leading us to true spiritual maturity. The control of our words, much like our overall growth in Christ, requires ongoing learning, application, and the power of the Holy Spirit to bring about the inner transformation that manifests in our outward actions.

As we allow God’s Word to dwell richly in us, we are gradually conformed to His image, and our speech becomes one of the clearest signs of that spiritual maturity, reflecting not only self-discipline but also the character of Christ and our inner man’s stance. If any man can control his tongue, he is identified as a “perfect” man — one who can bridle the whole body.

This is the display of the spirit man, created after God in righteousness and true holiness. It reveals his true identity, the prowess and might he has come to possess (Ephesians 3:16), even the ability to control the doors of hell, as James 3 describes: “The tongue can no man tame; it is an unruly evil, full of deadly poison and a world of iniquity that defiles the person.”

Achieving control over our spirit, or allowing the spirit to govern the entire being, is something supernatural and life-altering. The perfected man, as the same chapter explains, brings forth good fruit, and clean water flows from within. Hebrews 12:23 identifies such individuals as the spirits of just men made perfect. Mark 7:20-23 presents a stark contrast to this, revealing the defilement that comes from within when the spirit is not governed. And one can only imagine the liberation this would bring to the soul, which is at the heart of the abundant life Jesus spoke of. You cannot truly claim to possess this life unless you confront and overcome the inner chaos within.

We must replace the law of sin and death, which is deeply embedded in our flesh, with the law of the Spirit of life in Christ Jesus, as Paul explains in Romans 7:16-23 and 8:2. This is not a passive process but requires an active effort to submit our will to the Holy Spirit. It takes intentional labour according to the Spirit to experience this transformation. As John 6:27 reminds us, “Labour not for the meat which perishes, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.” The work of replacing the old nature with the life of Christ demands effort — an ongoing commitment to seek after what lasts forever, rather than what is fleeting. It is a spiritual pursuit that requires diligence, surrender, and the constant application of God’s Word to bring about real change, moving us from death to life.

How are we going to undertake this task if we are so engrossed in the affairs of life until the day we leave this earth? If our attention is consumed by the fleeting pleasures and distractions of this world, how can we expect to experience the transformation that Christ calls us to? The constant pursuit of temporal things, such as career, wealth, and personal desires, can easily overshadow the eternal work the Holy Spirit wants to do in us. In order to replace the law of sin and death with the law of the Spirit of life, we must shift our focus, prioritise what is lasting, and be intentional in cultivating a life that is rooted in the Word of God. This requires time, effort, and a shift in priorities — a conscious decision to allow God’s will to take precedence over the noise of everyday life. Only then will we be able to walk in the fullness of what God has for us, moving from spiritual infancy to maturity in Christ.

It is only through the ongoing application of the Word of Christ, allowing it to dwell in us richly in all wisdom, that the eyes of our understanding are fully illuminated to see the things of God clearly. The Holy Spirit plays a vital role here, bringing epígnosis — a deep, experiential understanding of the Word of God, which results in spiritual enlightenment.

The Christian life is a serious endeavour — it’s much deeper than just attending church, engaging in church activities, experiencing emotional highs during worship, or even exercising the gifts of the Spirit.

3. Ephesians 4:18 — the consequence of ignorance. Ephesians 4:18 contrasts those who remain in spiritual darkness: “having their understanding darkened, being alienated from the life of God through the ignorance that is in them.” Without the illumination of epígnosis, which comes through the Word and the work of the Holy Ghost, a person remains in ignorance, missing the life of God. They are cut off from the transforming power of God’s truth, which only comes when the Spirit reveals the riches of His Word.

In John 8:34-35, Jesus says, “Verily, verily, I say unto you, Whosoever commits sin is the servant of sin. And the servant abideth not in the house forever, but the Son abideth ever.” This passage highlights the reality that those who are enslaved to sin cannot remain in the household of God, unlike the Son, who remains forever. This serves as a prime example of the workers of iniquity — those who may exercise spiritual gifts or appear outwardly righteous but are still servants to sin, thus not truly aligned with God. Similarly, in 1 Corinthians 3:1-3, Paul addresses the Corinthians as babes in Christ, still carnal and immature in their faith. Despite being believers, they remained bound by their fleshly nature, unable to handle deeper spiritual truths. Both examples illustrate that spiritual gifts or outward appearances do not equate to true maturity in Christ. One can exercise spiritual gifts, like the workers of iniquity, or be a babe in Christ, like those in Corinth, yet still be carnal and enslaved to sin — emphasizing the need for genuine transformation and growth in Christ. This transformation is only possible when the eyes of the heart are fully illuminated, as Paul prays in Ephesians 1:18, for believers to “know what is the hope of His calling and what the riches of the glory of His inheritance in the saints.” Until this illumination comes, spiritual growth and maturity remain hindered, and individuals are unable to walk in the fullness of God’s truth and holiness.

The question may arise: the Bible says, “Whosoever is born of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God” (1 John 3:9). At first, it seems to suggest that those born of God are completely free from sin, which can appear contradictory when we consider the ongoing struggles with sin, particularly for new believers. However, understanding this verse requires recognizing the difference between “spiritual maturity” and the “spiritual stance” of a believer. This verse likely does not describe the state of a “babe in Christ,” who is still growing and learning to apply the word of righteousness. As Hebrews 5:13-14 indicates, it is the “mature” believer who is able to handle “strong meat” and practice righteousness. 1 John 3:9 instead speaks to a believer’s “spiritual stance” — their position in Christ, where they have received the divine nature of God, which is pure and incapable of sinning. This “seed” of God within them marks their new identity as a child of God. While practically, believers still struggle with sin in their daily lives, spiritually they are no longer slaves to sin because of the new birth. This verse highlights the truth of the “new creation” in Christ, as described in 2 Corinthians 5:17 — the old has passed away, and all things are made new. Thus, 1 John 3:9 does not describe the immature believer but rather the spiritual position of one born of God, calling them to live in accordance with their new nature. It is a reminder that, though spiritual growth is a process, the new believer’s identity is one of freedom from sin, a freedom they are called to live out as they mature in Christ.

The natural inclination might be to question whether I am promoting legalism. However, legalism is nothing more than trying to follow the law of Moses, whereas what I am advocating is the law of the Spirit of life in Christ Jesus. Another common question might be whether one’s eternity with Christ depends on attaining perfection in this manner. Let me clarify: that is not the message I am conveying. The real question is, are you at least on the path of this life in the Spirit, or are you content with merely the initial stage of being justified, which is only the beginning of a long journey? Isn’t it absurd to enter through the door of salvation and then remain stagnant, believing that you’ve reached the end and that nothing more is required of you but to enjoy your life on earth?

Hebrews 6:1 says, “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection.” This clearly indicates that there is more to the Christian life than just the initial stages of salvation. After conversion, there is a journey toward spiritual maturity, and it involves moving beyond the foundational doctrines to actively pursue growth and transformation. We are not called to remain in a state of spiritual infancy, but to progress toward perfection — maturity in Christ. This implies that we have work to do after conversion, responsibilities to embrace, and a life to live that reflects the character of Christ. Just as we would expect someone to continue growing and developing in any other area of life, so too are we expected to grow in our walk with God, putting into practice what we’ve learned and allowing the Holy Spirit to shape us into His image. Furthermore, this process is not simply about accumulating knowledge or performing religious duties; it involves actively dealing with our innate corruption — the remnants of the old, sinful nature that still seek to hinder our progress. We must confront and overcome these tendencies, not through our own strength, but by applying the Word of God and submitting to the sanctifying work of the Holy Spirit. The Word serves as a lamp to our feet, revealing both the areas of our lives that need transformation and the steps we need to take to align ourselves with God’s will. The Holy Spirit, in turn, works within us to renew our minds, cleanse our hearts, and empower us to live according to our new identity in Christ. Thus, spiritual maturity involves both learning and unlearning — letting go of the old life while embracing the new, and growing in a deeper relationship with God that enables us to reflect His nature in the world.

4. Colossians 2:2-3 — the full assurance of understanding in Christ. Finally, in Colossians 2:2-3, we see the ultimate result of this deeper knowledge: “hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge.” Through epígnosis, believers are united in love and brought into the full riches of God’s understanding, which are hidden in Christ. This deeper understanding, cultivated through the Word and revealed by the Spirit, results in spiritual comfort and maturity.

The big picture: Revelation 3:18 calls us to seek the Word of God, the refined truth that purifies us, and to seek spiritual clarity through the eyesalve (the illumination of the Holy Spirit). Ephesians 1:18 speaks of the Holy Spirit’s role in enlightening the believer’s understanding, leading to epígnosis — a transformative understanding of God’s truth. Ephesians 4:18 warns that without epígnosis, a person remains in spiritual darkness, cut off from the life of God. Colossians 2:2-3 reveals that epígnosis leads to unity, comfort, and an intimate understanding of the mystery of God — all of which are found in Christ.

In summary: the process of spiritual enlightenment involves seeking the Word of God and receiving its truth, which is illuminated and made real to us by the Holy Spirit. This leads to epígnosis — a deep, relational knowledge of God that transforms us. It opens our spiritual eyes to see God’s truth, deepens our relationship with Him, and enables us to live in the fullness of His wisdom and understanding.

The Holy Spirit works in tandem with the Word of God to bring about this transformation. As we immerse ourselves in the Word and invite the Holy Spirit to reveal its truths, we are changed, moving from ignorance to epígnosis, from darkness to light, and from separation to intimacy with God.

Epígnosis is essential to the Christian experience — it transforms us, opening our eyes to the truth, deepening our understanding of God’s will, and uniting us in love and spiritual maturity. It is through epígnosis that we move from ignorance to true spiritual sight, from darkness to light, and from separation to intimacy with God.

This is crucial for a Christian’s foundation because, without this kind of understanding, we can easily be misled by worldly wisdom or superficial knowledge. But when we have the knowledge of the Holy, it brings a deep, transformative understanding that shapes our thoughts, actions, and decisions.

In short: gnosis is general knowledge, often intellectual. Epígnosis is full, experiential, and relational knowledge, especially of divine truths. So, epígnosis implies a higher, more comprehensive knowledge that results in transformation and spiritual maturity, unlike the more abstract or theoretical knowledge associated with gnosis.

Gnosis and Epignosis, Once More

Given the importance of this, let me expand on it further.

Gnosis (from the Greek “γνῶσις”) refers to knowledge in a general sense, often intellectual or factual knowledge. It is the kind of knowledge that can be acquired through study or information. Epignosis (from the Greek “ἐπίγνωσις”) refers to a deeper, more intimate, experiential knowledge. It suggests not just understanding on an intellectual level but also a personal, transformative knowledge gained through experience, often involving a relational aspect. In biblical contexts, epignosis is associated with the knowledge of God that comes from a relationship, not just facts. When I speak of experiential knowledge, I mean the sanctification by the Holy Ghost, the trials and chastening of God (Hebrews 12:5-11; 1 Peter 1:7; 4:1, 12, 13), the testing that comes from keeping the word, and the growth of your character toward Christlikeness. Until the time that his (Joseph’s) word came, the word of the LORD tried him (Psalm 105:19); time of temptation (Luke 8:13). The Greek word πειρασμὸς (peirasmos) is being employed here for temptation. The word peirasmos generally refers to a test, trial, or temptation. It can denote either a positive trial of faith (such as a test from God that proves one’s character) or a negative temptation (such as a lure to sin from the devil or the flesh). In this context, the verse speaks to those who receive the word of God with joy, but when peirasmos (temptation or trial) comes, they fall away because they have no root. So, peirasmos conveys the idea of an external test or challenge that reveals the true nature of one’s faith or commitment.

Job’s example. In Job 42:5-6, Job says: “I had heard of You by the hearing of the ear, but now my eye sees You. Therefore, I despise myself, and repent in dust and ashes.” Here, Job expresses the shift from gnosis (knowledge gained through hearing or understanding about God) to epignosis (a deeper, more personal, and transformative knowledge of God through lived experience). Before his trials, Job may have known about God intellectually — perhaps even having a sound understanding of God’s nature, as he was a righteous man. However, after enduring immense suffering and coming through it, his knowledge of God became far more personal and intimate. It was no longer just about facts he had heard, but about a heart-deep, experiential understanding that came through facing trials and seeing God’s faithfulness.

So, Job’s words reflect the transition from gnosis (intellectual understanding of God) to epignosis (an experiential, relational, and heart-deep knowledge of God), which came through the fiery trials he faced. In this context, epignosis is about a personal revelation and transformation that transcends mere intellectual knowledge. This distinction aligns well with the biblical teaching that knowledge of God is not just about information but about transformation through relationship, often forged in the crucible of suffering or testing.

So, the knowledge spoken of in Colossians 3:10 is not just surface-level information but a deep, personal, and transformative knowledge of God’s Word and truth.

The more we yield to the Holy Ghost, the more we are equipped to understand God’s truth, grow in wisdom, and live according to His will. The Spirit is not only the One who sanctifies us but also the One who prepares us for the fullness of knowledge that will come in the age to come.

As we pursue knowledge and strive toward holiness in this life, we can take comfort in the fact that our desires for ultimate understanding are not misplaced. They are, in fact, part of the divine calling in our lives. The longing for knowledge reflects our deepest connection to God, as we are made in His image and are being transformed by His Spirit.

To desire to know God on a deep, personal level is the essence of the Christian walk. That kind of longing reflects a hunger for intimacy with the Creator, a yearning that goes beyond just knowing facts about Him, but knowing Him in the most profound, relational way.

The Apostle Paul expresses this deep longing in Philippians 3:10, when he says, “I want to know Christ — yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death.” This “knowing” is not just intellectual but experiential — it’s a desire for the full depth of relationship with Christ, sharing both in His joy and in His suffering.

In the Old Testament, the psalmist often expressed a similar longing. Psalm 42:1-2 says, “As the deer pants for streams of water, so my soul pants for you, my God. My soul thirsts for God, for the living God.” This longing is often referred to as a “cry” of the heart — a deep, yearning desire for the presence and communion of God.

Such a desire for God shapes everything: how you respond to challenges, how you seek comfort, how you engage with the world. It’s a desire that transforms your heart, your mind, and your actions. That inner cry to know God intimately is one of the marks of a thriving, passionate faith. The one thing that hinders us from truly knowing God is the corrupt flesh we are encased in. We must allow the Spirit and the Word to shape and refine us, breaking down the hardness of our flesh until we become pliable so that the nature of God can be implanted within us.

Hebrews 12:7-8 speaks directly to the relationship between God and His children, emphasising the necessity of discipline in the life of a believer. “If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons” (Hebrews 12:7-8, KJV).

Breaking it down: “Chastening” — the word here refers to discipline, correction, or training. It’s not punitive but corrective, intended to mould and shape a person’s character. In this passage, it signifies God’s loving discipline, which is a sign of His fatherly care. “Enduring chastening” — the writer of Hebrews encourages believers to endure the discipline of God because it shows they are indeed His children. Discipline, though painful, is for our good — helping us grow in holiness and maturity (see also Hebrews 12:10-11). “God dealeth with you as with sons” — this is a key point. Discipline from God is a mark of sonship. If God does not correct us, it would suggest that we are not truly His children. A father who loves his children will correct and discipline them to teach them right from wrong. “If ye be without chastisement… then are ye bastards, and not sons” — the strong language of “bastards” (illegitimate children) contrasts those who are disciplined by God with those who are not. The idea is that if we do not experience God’s correction, it indicates that we are not in a true father-child relationship with Him. This is a wake-up call to take God’s discipline seriously, as it reveals His love and concern for our growth and well-being.

What this means for us: the passage challenges us to view hardship, trials, and correction as signs of God’s active involvement in our lives as a loving Father. When God disciplines us, it is a form of spiritual training meant to make us more like Christ. It is not a sign of His displeasure but of His deep love for us and His desire for us to grow into maturity.

This also invites us to reflect on our own relationship with God. If we are never experiencing His correction — whether through conviction of sin, trials that refine us, or the guidance of the Holy Spirit — perhaps we should examine whether we are truly walking in the kind of relationship with Him that reflects sonship.

In short, God’s chastening is a sign that we belong to Him, and we should embrace it, knowing that it’s for our ultimate good and spiritual growth.

Hebrews 11 provides a powerful testimony of faith, showing how the heroes of the Old Testament endured tremendous afflictions, trials, and suffering, all while trusting in God’s promises. Their suffering was not an accident but a part of their journey in following God, and ultimately pointing forward to the greater suffering and glory of Christ. Hebrews 11 highlights the endurance of the faithful, who did not shrink back from trials but embraced them in the hope of God’s reward.

Hebrews 11:35-38 (NKJV) offers a vivid description: “Others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trials of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, they were sawn in two, they were tempted, and they were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, and tormented — of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.”

This passage serves as a reminder that the faithful have always walked a difficult path, enduring suffering and persecution for the sake of their faith. Their commitment to God was not based on comfort or earthly success but on the unshakeable hope of the eternal reward that awaited them. They embraced suffering as part of the journey because they knew that God was with them and that there was something far greater beyond this life.

The Modern Church and Its Disconnect From This

Much of modern Christianity has become disconnected from these deeper, more challenging teachings. The prosperity gospel and other comfortable, self-centred teachings have created a version of Christianity that often avoids suffering, promotes worldly success, and focuses on personal comfort. Yet, this is far removed from the example set by the saints in Hebrews 11 and the life of Christ Himself.

Jesus warned His followers that they would face affliction and persecution because of their faith. In Matthew 16:24, He said: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” The cross symbolises suffering, rejection, and sacrifice — things the modern “Christianity” of comfort tends to avoid. But for the true disciple of Christ, the cross is a central part of the journey. It’s through suffering with Christ that we are drawn closer to Him and conformed to His image.

“If we suffer with Christ, we shall also live with Him.” This idea, rooted in Scripture (such as Romans 8:17 and 2 Timothy 2:12), encapsulates a profound truth: the Christian life is one of participation in both Christ’s sufferings and His glory. The Apostle Paul writes: “Now if we are children, then we are heirs — heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17, NIV).

To share in Christ’s glory, we must also share in His sufferings. This is not a call for masochism or self-inflicted pain, but a recognition that following Jesus involves enduring hardships, opposition, and sometimes rejection, just as He did. In fact, suffering for His name is a sign of true discipleship because it aligns us with Christ’s own experience. Paul echoes this in 2 Timothy 2:12: “If we endure, we will also reign with him. If we disown him, he will also disown us.”

To endure means to remain steadfast in faith, even through suffering, and the reward for that endurance is sharing in the life, reign, and glory of Christ. The promise of eternal life with Him is not for those who seek an easy, comfortable path but for those who, like the saints of Hebrews 11, live out their faith even in the face of hardship.

The Bible does not shy away from the reality of suffering. In fact, it teaches that suffering is part of the process of becoming like Christ. In Philippians 3:10, Paul speaks of his desire to know Christ more deeply through sharing in His suffering: “I want to know Christ — yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death” (NIV).

To experience the power of His resurrection, we must also experience the fellowship of His sufferings. The life of a Christian is meant to be a reflection of Christ’s life — a life of sacrifice, self-denial, and sometimes, pain. It’s in these moments that we find our deepest communion with Him.

The church today often focuses on the “victory” without fully embracing the reality of the “cross.” But true victory in Christ comes through suffering and death to self. If we want to know Him deeply and live with Him in eternity, we must be willing to endure hardships and trials with Him. As Hebrews 11 teaches, the path of faith is one of perseverance through suffering, with the promise of a glorious inheritance at the end. Modern Christianity must return to this deeper understanding of what it means to follow Christ — to share in His sufferings, knowing that through them, we are being transformed into His likeness and preparing to reign with Him forever.

The Weight of “I Never Knew You”

The words of Jesus in Matthew 7:23, “I never knew you. Depart from me, you workers of iniquity,” are some of the most sobering and haunting in Scripture. They remind us that mere outward actions or religious performances are not enough to ensure a relationship with God. What matters is knowing Him and being known by Him in a deep, personal way.

In that passage, Jesus is addressing people who have done things in His name — prophecies, miracles, casting out demons — but He says He never knew them. This highlights a crucial truth: the Christian life is not about external accomplishments but about an intimate relationship with Christ. It’s about truly knowing Him, not just doing things for Him.

The Greek word for “knew” in this context is egnōrisa (ἐγνώρισα), which carries the idea of intimate, personal knowledge. This goes beyond intellectual knowledge; it’s relational, the kind of knowing that comes from shared experiences, mutual love, and deep communion.

It’s a warning to us all: we can be active in religious things and yet miss the heart of what God desires. He wants us to know Him intimately, to walk in close fellowship with Him, and to let that relationship shape every aspect of our lives.

The Lord’s call to us is not to simply perform acts of righteousness but to abide in Him (John 15:4), to let His love and presence transform us from the inside out.

The cry of the heart should always be: “Lord, I want to know You deeply, intimately, and faithfully. I don’t want to just do things for You; I want to truly be with You and be known by You.”

In Philippians 3:8-10, Paul speaks of a desire to know Christ and the power of His resurrection and to share in His sufferings. This is a call to an intimate, experiential knowledge of Jesus that goes beyond surface-level understanding: “What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him… I want to know Christ — yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death” (Philippians 3:8-10, NIV).

The term epignosis is also used in 2 Peter 1:3-8, where Peter emphasizes that God has given us everything we need for life and godliness through the knowledge (epignosis) of Him who called us: “His divine power has given us everything we need for a godly life through our knowledge (epignosis) of him who called us by his own glory and goodness” (2 Peter 1:3, NIV).

In these passages, epignosis points to a deeper, relational knowledge — an understanding that is not just theoretical but personal and transformative. It’s knowledge that leads to a deeper experience of God’s power, holiness, and grace, and it’s the foundation of genuine fellowship with Him.

In light of this, when Jesus says, “I never knew you” in Matthew 7:23, it’s likely referring to the lack of epignosis — the absence of a true, intimate, and transformative relationship. These people might have known about Jesus (perhaps even done things in His name), but they didn’t have the deep, experiential knowledge of Him that comes from abiding in His presence, following Him wholeheartedly, and allowing Him to change their hearts.

Epignosis is central. It’s the type of knowing that Jesus desires from us: a knowledge that goes beyond surface-level knowledge of Scripture or religious activity and moves into deep, personal communion with Him. Without that, even good works or religious activity can fall short of the genuine relationship God desires.

Is this the kind of Christianity that you are kneeling to, the one you know of — void of suffering, superficial, a mere gnosis rather than epignosis? It’s time to check your stance, to ensure you’re not being deceived.

Examine Yourselves

This passage from 2 Corinthians 13:5-6 is a powerful call to self-examination and genuine faith: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? But I trust that ye shall know that we are not reprobates” (KJV).

Breaking it down: “Examine yourselves” — Paul urges believers to actively assess their own spiritual state. It’s not a passive or casual action, but a deliberate and honest evaluation of whether their faith is genuine. “Whether ye be in the faith” — this phrase challenges us to reflect on whether we are truly living in Christ, walking in faith, and being transformed by Him. It calls for a thorough check of whether our actions, thoughts, and lives align with Christ. “Prove your own selves” — this is an invitation to test yourself, not in the sense of proving your worth to God (which is impossible through our own effort) but testing the sincerity of your relationship with Him. Are you truly living out the faith, or is it just a superficial or external form? “Know ye not your own selves” — Paul implies that believers should have an internal awareness of the work of Christ in them. A genuine Christian should be able to recognise the indwelling of Christ through the Holy Spirit, which transforms the heart and life. “Except ye be reprobates” — the word reprobates refers to those who have been rejected or disqualified, the ones who do not have the presence of Christ in them. Paul is urging the Corinthians to ensure that they are not in that condition — disqualified from God’s kingdom because of unrepentant sin or false profession of faith. “But I trust that ye shall know that we are not reprobates” — here, Paul expresses confidence that the Corinthians will recognise that he and his companions are true believers, not disqualified or false, and that their lives reflect authentic faith.

This passage serves as a reminder for us today as well. It calls for a genuine self-assessment to ensure we are truly “in the faith,” not merely going through the motions or adopting a shallow, superficial Christianity. Many today may profess faith, but the question is whether Christ is truly in them, transforming them.

It’s an invitation to “examine” our hearts — do we know that Christ is living in us? Are we experiencing the transformation that comes from the Holy Spirit? Or are we deceiving ourselves with empty religion, without the life-changing power of Christ?

Paul’s words serve as a challenge to anyone who claims to follow Christ: “Are you truly in the faith, or are you merely professing it?” This is a critical question for every believer to ask regularly.

Knowing God Fully

In eternity, our knowledge will be made complete, and we will possess the fullness of understanding in perfect relationship with God. But this doesn’t mean our pursuit of truth is futile in the present. On the contrary, the journey itself is an integral part of our spiritual growth. As we seek wisdom and truth now, we are being prepared for the eternal reality of perfect knowledge and communion with God.

The hunger for knowledge — this insatiable desire to understand — is not a flaw of the human condition but a divine gift. It reflects the image of God in us and points us toward our ultimate inheritance. While our minds are limited now, and our understanding is partial, we have the hope of a future transformation, when we will know as we are known and be fully conformed to the image of Christ. In that day, our longing for knowledge will be fully satisfied.

Until then, we press on in our pursuit of truth, not as a journey toward unattainable perfection, but as a process of becoming more like Christ, growing in wisdom and understanding through the power of the Holy Spirit. The knowledge we seek is not just about the facts of the world but about the divine truth that will be fully revealed when we are with God forever.

Our longing for knowledge, therefore, is a beautiful and holy desire — one that will find its ultimate fulfilment in the perfect union we will share with God in eternity.

“And He hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring.”

— Acts 17:26-29