A Taste of Edwards (2)

Experiential Knowledge

Unfortunately, there are many enemies of experiential knowledge who state that it is enough simply to accept the truth. On the other hand, there is also an overreaction by those who state that we need to experience, to feel in our heart, but undervalue the truth. Let me focus on the latter now.

Suppose someone tells at house visitation that he had a blessing under the sermon and tries to explain what happened. He tells something like: I came to church, and already I felt very empty that day, so purposeless and vain. But the organ music I heard when I entered into the sanctuary made me quiet in my heart, and as I was sitting there under the sermon, I did not understand what the minister said, but I felt all of a sudden a deep peace falling over my soul. I was overwhelmed by God.

It is not easy to respond wisely and tactfully to this. It happens, though, that people are impressed and experience something very religiously in their heart without being able to explain what it is. I remember someone explaining why he had gone to the Lord's Supper. As he was sitting in the pew, suddenly he felt peace, and, awestruck, he stood up from his pew before he could think of what he was doing and found himself at the table, as if brought by the hand of God.

What we found in the two abovementioned examples is that there is much feeling but no understanding. There is experience but not experiential knowledge. The emotions are touched but the mind is not enlightened. It is worthwhile to consider how deceiving these experiences are. Those who know something of the New Age movement will admit that also in pagan, non-Christian circles similar experiences are told.

Let us remember that the truth must be applied, understood, and experienced. May we learn to “chew the cud,” and may the knowledge sink into and affect our hearts. Let us listen to what Jonathan Edwards says about saving experiential knowledge.

“Such is the nature of man that it is impossible his mind should be affected, unless it be by something that he apprehends, or that his mind conceives. But in many persons those apprehensions or conceptions that they have, wherewith they are affected, have nothing of the nature of knowledge or instruction in them. As for instance, when a person is affected with a lively idea, suddenly excited in his mind, of some shape or very beautiful pleasant form of countenance, or some shining light, or other glorious outward appearance: here is something apprehended or conceived by the mind; but there is nothing of the nature of instruction in it, persons become never the wiser by such things, or more knowing about God, or a Mediator between God and man, or the way of salvation by Christ, or anything contained in any of the doctrines of the gospel. By these external ideas persons have no further acquaintance with God as to any of the attributes or perfections of His nature; nor have they any further understanding of His Word, or of His ways or works. Truly spiritual and gracious affections are not raised after this manner; these arise from the enlightening of the understanding to understand the things that are taught of God and Christ, in a new manner. There is a new understanding of the excellent nature of God and His wonderful perfections, some new view of Christ in His spiritual excellencies and fullness. Things that appertain to the way of salvation by Christ are opened to him in a new manner, and he now understands those divine and spiritual doctrines which once were foolishness to him.”

— to be continued —

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