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Biblical Definitions of Knowledge and Understanding

Biblical definitions of knowledge and understanding encompass both intellectual apprehension and a deeper, often spiritual, discernment of truth. The book of Proverbs frequently links these concepts, stating its purpose is "to know wisdom and instruction; to discern the words of understanding" [1]. This suggests that knowledge and understanding are not merely academic but are foundational for living a righteous life.

In the Old Testament, the concept of "knowledge of God" is central, appearing in various personal and place names. For instance, "Eldaah," "Eliada," and "Deuel" all signify "knowledge of God," while "Jediael" means "the science, or knowledge, of God" [2, 3, 4, 5]. "Dibon" is associated with an "abundance of knowledge," and "Jada" simply means "knowing" [6, 7]. These names indicate that knowledge, particularly of the divine, was a highly valued attribute.

Rabbinic tradition, as seen in Midrash Rabbah, emphasizes the divine origin of these qualities, stating, "For the Lord grants wisdom; from His mouth come knowledge and understanding" (Proverbs 2:6) [15]. This tradition suggests that while wisdom is great, knowledge and understanding are even greater, bestowed by God upon those He loves [15]. The Babylonian Talmud further connects wisdom, understanding, and knowledge to the very act of creation, citing Proverbs 3:19-20: "The Lord founded earth with wisdom, and established the heavens with understanding... With His knowledge the depths were broken up" [16, 17, 18]. This highlights their fundamental role in the cosmic order.

In the New Testament, the Apostle Paul prays for believers to be "filled with the full and accurate knowledge of his will" (Colossians 1:9) [9]. This "full and accurate knowledge" (Greek: epignosis) goes beyond mere intellectual assent, implying a deep, experiential understanding of God's purposes [9]. Charles Hodge, in Systematic Theology, argues that reason is essential for receiving revelation, as truth cannot be communicated to a mind incapable of receiving it [10]. He also asserts that faith requires knowledge, noting that "without knowledge there can be no faith" [14]. This perspective aligns with the idea that understanding precedes belief, as one cannot believe what one does not comprehend [14].

The Patristic writer Clement of Alexandria, in ANF Vol 2, posits that faith is the "foundation of all knowledge" [12]. one tradition argues that those who believe the Word know it to be true because "the Word is truth" [12]. This suggests a reciprocal relationship where faith enables understanding, and understanding deepens faith.

John Gill, commenting on Proverbs 16:22, describes understanding as a "wellspring of life" for those who possess it [11]. He clarifies that this understanding, particularly of spiritual and divine matters, is a gift from Christ, mediated by the Holy Spirit, and leads to eternal life [11]. This spiritual understanding is distinct from mere intellectual comprehension of natural or civil affairs [11].

Thomas Aquinas, in Summa Theologica, discusses the precepts related to knowledge and understanding in the Old Law [8]. He identifies three aspects: reception, use, and preservation. The reception of knowledge and understanding occurs through teaching and learning, both of which are commanded in the Law, as seen in Deuteronomy 6:6 [8]. This underscores the active pursuit and cultivation of these virtues.

John Calvin, in his Commentary on Isaiah, distinguishes between wisdom and understanding, though one tradition notes that "it is not necessary to bestow great attention on single words" [13]. He emphasizes that Christ imparts these qualities to believers, enriching them from his fullness [13]. This perspective highlights the Christocentric nature of true wisdom and understanding in Christian theology.

Sources

  1. Proverbs “to know wisdom and instruction; to discern the words of understanding; -- Proverbs 1:2”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Eldaah — knowledge of God”
  3. Hitchcock's Bible Names “Hitchcock's Bible Names: Eliada — knowledge of God”
  4. Hitchcock's Bible Names “Hitchcock's Bible Names: Deuel — the knowledge of God”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Jediael — the science, or knowledge, of God”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Dibon — abundance of knowledge”
  7. Hitchcock's Bible Names “Hitchcock's Bible Names: Jada — knowing”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Precepts of Faith, Knowledge, and Understanding, Art. 2: Article: Whether the precepts referring to knowledge and understanding were fittingly set down in the Old Law? I answer that, Three things may be considered in relation to knowledge and understanding: first, the reception thereof; secondly, the use; and thirdly, their preservation. Now the reception of knowledge or understanding, is by means of teaching and learning, and both are prescribed in the Law. For it is written (Dt. 6:6): "These words which I co”
  9. Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:9: we also--on our part. heard it-- (Col 1:4). pray--Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them. to desire--"to make request." might be filled--rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, Col 4:17). knowledge--Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6). of his will--as to how ye ought to walk (Eph 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in H”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 20: § 5. Proper Office of Reason in Matters of Religion . A. Reason Necessary for the Reception of a Revelation . Christians, in repudiating Rationalism in all its forms, do not reject the service of reason in matters of religion. They acknowledge its high prerogatives, and the responsibility involved in their exercise. In the first place, reason is necessarily presupposed in every revelation. Revelation is the communication of truth to the mind. But the communication of truth supposes the capacity to receive it. Revelations cannot he made to”
  11. Proverbs (Baptist/Reformed) “John Gill on Proverbs 16:22: Understanding is a wellspring of life unto him that hath it,.... "The master" or "owner of it" (k). As he only is to whom an understanding is given; for, whatever understanding men may have of natural and civil things, they have none of things spiritual and divine, unless it be given them by Christ. This is no other than the grace of the Spirit of God, who is a spirit of wisdom and revelation in the knowledge of Christ; and this is a well of living water, springing up unto everlasting life, and it issues in it; with the knowledge of Christ, and God in Christ, etern”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. IV.--FAITH THE FOUNDATION OF ALL KNOWLEDGE. (part 1): But we, who have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men, rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life and believe God through His voice. And he who has believed the Word knows the matter to be true; for the Word is 350 truth. But he who has disbelieved Him that speaks, has disbelieved God. "By faith we understand that the worlds were framed by the”
  13. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 17.6: imparts to us; for why are we called Christians , but because he admits us to his fellowship, by distributing to us out of his fullness according to the measure ( Ephesians 4:7 ) of undeserved liberality? And undoubtedly this passage does not so much as teach us what Christ is in himself, as what he received from the Father, that he might enrich us with his wealth. The spirit of wisdom and understanding. Though it is not necessary to bestow great attention on single words, yet if any person wish to draw a slight distinction between wisdom and”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 12: nothing of that of which it knows nothing. 86 2. The Bible everywhere teaches that without knowledge there can be no faith. This, as just stated, is the doctrine of the Apostle Paul. He condemned the speaking in an unknown tongue in a promiscuous assembly, because the hearers could not understand what was said; and if they did not know the meaning of the words uttered, they could neither assent to them, nor be profited by them. In another place ( Rom. x. 14 ) he asks, “How shall they believe in him of whom they have not heard?” “Faith,” h”
  15. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 41:3: Another matter, “He gave to Moses,” that is what is written: “For the Lord grants wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Great is wisdom, but greater than it are knowledge and understanding. That is, “for the Lord grants wisdom,” but to those whom He loves, “from His mouth come knowledge and understanding.” Rabbi Yitzḥak and Rabbi Levi, one of them said: To what is the matter comparable? To a wealthy man who had a son. His son came from school and saw a tray before his father. His father took one piece and gave it to him. Wh”
  16. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chagigah 12a.14: Scriptural proof is provided for this statement as follows: It was created through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” (Proverbs 3:19); through knowledge, as it is written: “With His knowledge the depths were broken up” (Proverbs 3:20); through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” (Psalms 65:7); through rebuke, as it is written: “The pillars of heaven tremble and are aston”
  17. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chagigah 54a.23:14: Scriptural proof is provided for this statement as follows: It was created through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” (Proverbs 3:19); through knowledge, as it is written: “With His knowledge the depths were broken up” (Proverbs 3:20); through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” (Psalms 65:7); through rebuke, as it is written: “The pillars of heaven tremble and are as”
  18. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chagigah 54b.23:14: Scriptural proof is provided for this statement as follows: It was created through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” (Proverbs 3:19); through knowledge, as it is written: “With His knowledge the depths were broken up” (Proverbs 3:20); through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” (Psalms 65:7); through rebuke, as it is written: “The pillars of heaven tremble and are as”
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