Head Knowledge – Heart Knowledge

As we know, there is much knowledge in the world and with it comes the realisation that there is still a considerable amount that can be acquired and much also that will never be known in this life. All such knowledge falls into two groups:

1. that which is commonly referred to as head knowledge (intellectual and general) ;
2. that which is regarded as the know­ledge of the heart (personal and charitable).

The first can be attained by compara­tively few, but the latter is within the reach of all. In contradistinction to the things that Daniel, at that particular time, kept in his heart (Daniel 7. 28), we have the record in Luke 2. 51 of the utterances of the child Jesus and of Anna and Simeon, which Mary kept in her heart. Such sayings as, ”A light to lighten the Gentiles” . . . “Mine eyes have seen Thy salvation” . . . “Wist ye not that I must be about my Father’s business”, vividly brought to her mind the reality of the promises made unto the “fathers” and the hope of the redemption that had been the expectation of mankind ever since the fall of our first parents. Even others who heard these things laid them up in their hearts saying, “What manner of child shall this be?” So it was that Jesus adopted an attitude of humility and com­passionate concern for his countrymen and delivered a message of faith and obedience to a simple code of law which was within the understanding of the simplest normal mind. And, withal, he brought the mani­festation of a manner of living that was based upon goodness of intention and was designed to produce peace of mind

While all this seems so very easy to comprehend, when we come to putting it into practise we find ourselves evading the simple Christian laws and observing convenient substitutes of our own intellectual invention which suit (as we think) our immediate circumstances. The natural mind ever seeks the way that it finds “pleasant to the mind” and satisfies our mood. At the time, apparently, it presents no difficulty to the conscience. Truly, as Proverbs 16. 9

There were times when he manifested a superlative regard for the consideration of his fellows and in accordance with his ethics became the helper of the helpless. But there were other occasions when his sense of moral obligation moved him to what has been regarded by some as acts of violence. In overturning the tables of the money changers and driving them and those who used the Temple for trading out of that holy place with a whip of cords, he was acting within the authority of the moral obligation demanded by the Law connec­ted with the Temple. Again, when Jesus upbraided the Scribes and Pharisees in particulary strong language, some say he acted rather inconsistently with the prin­ciples of his own teaching. But, having regard to the “moral obligations” which rested upon all Jews, the Law demanded the offenders should be thrust out of the congregation and not re-admitted until they had fulfilled them.

Although knowledge of the heart may appear to be one-sided in its primary applications, it is designed to produce a re-action of a similar quality in others and thus it carries an equal obligation to all concerned. Nevertheless, it does not relieve us of an obligation, even if there be not any response upon the part of our neigh­bour. Such appreciation can never be attained unless the teaching of Christ be kept in the heart. Although his laws are simple and reasonable and within the capacity of all normal individual’s, yet, be­cause of the resistance which the human mind can develop and the antipathy that can so easily arise, very often we fail to measure up to that standard of moral obligation on which the Truth enjoins upon us. We probably realise the verity of this teach­ing and we pray that our hearts may be purged from all bitterness and evil, but how can we expect God to do this if we, on our part, do not make any genuine attempt to fulfill our moral obligation and so purge our own heart? The saying, “God helps those who help themselves” is, indeed, very true. Knowledge of the heart, in effect, becomes the vital principle of our life in Christ. In fact, whether or not we attain unto the life that is life indeed, depends upon our attitude now towards moral obligation.

The Apostle John says, “He that loveth, or duly regards his moral obligation to­wards his brother, abideth in light” (1 John 3. 1-3). It is worth turning up and perusing. In purifying ourselves we will purge our hearts by carrying out our moral obligations instead of asking God to do it. Lip service is valueless unless it be supported by actions dictated by the knowledge of the heart. God does not require that we love our enemies as one would love the wife of his youth, but he does expect that we shall carry out our moral obligations to them. And in that regard an equal responsibility rests upon those who despitefully use us. No community or individual can be happy and contented so long as there exists an unequal observance of moral obligation in their contacts. Neither does the Law of Christ condone a one-sided practice of moral obligation.

The state of being “in Christ” is the highest form of human living and what a demand it makes upon us! It calls for unity of purpose—one body moving forward in unity of action. In his prayer, as recorded by John, Jesus presented his petition to the Father in these words: “I pray that they (believers) may be one as thou Father art in me and I in Thee, that they may be one in us”. Just dwell on the implications of such a state of being. It involves the development of a personality that is able to submerge all natural emotions and bring them into subjection to Divine Law. Thus the inner man, the hidden man of the heart, is born and we are regenerated. In reality it is a new self that takes possession of the body and in losing the old self thus pre­serves a new life which arises from the depths of our being and controls our thoughts and actions. “Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall preserve it.” This should enable us to appreciate the phraseology of the Master when he said, “The kingdom of God is like unto leaven or a grain of mustard seed, and the King­dom of God is within you”.

Thus we can see how very vital is this matter of keeping the Law of Christ in the heart—of keeping it ever before us so that, in observing it in our steps, we may be directed to God. It is not as though our effort to perform our moral obligation is without its recompense even in this life. Distasteful though it may be to bend our will to that of our divine Master, yet we have the assurance that “contentment with godliness is great gain”, because the sense of duty done produces that peace of mind which passeth understanding and which keeps our heart and mind through Jesus Christ our Lord. We will not be judged in the great Day upon attainment of intellec­tual understanding or upon our wealth or position in the community, but “to this one will I look, saith the Lord, even to that one who is of a contrite spirit and trembleth at my Word”.