Jesus' Use of "I Know" in the Letters to the 7 Churches
In the letters to the seven churches in Revelation, Jesus frequently uses the phrase "I know" to demonstrate his intimate awareness of each church's spiritual condition, actions, and challenges. This declaration underscores his omniscience and authority as the divine judge [8].
The concept of divine knowledge is a recurring theme in scripture. For instance, John 13:7 records Jesus telling Peter, "You don’t know what I am doing now, but you will understand later," implying a deeper, future understanding that Jesus already possesses [1]. Similarly, in John 7:29, Jesus states, "I know him, because I am from him and he sent me" (Latin: Ego scio eum : quia ab ipso sum, et ipse me misit) [2]. This highlights Jesus' unique relationship with the Father and his inherent knowledge. The name "Deuel" also signifies "the knowledge of God," further emphasizing this divine attribute [3].
The patristic tradition often emphasized Jesus' comprehensive knowledge. Augustine, for example, reflected on the idea that while "no man knoweth the things of a man, save the spirit of man which is in him," there are aspects of humanity that even the human spirit does not fully grasp. Yet, God, as the creator, "knowest him wholly" [5]. This perspective aligns with the idea that Jesus, being divine, possesses complete knowledge of individuals and communities. John Chrysostom, an Eastern Orthodox father, discussed how Christ's knowledge is unique, stating that "the things of God none knoweth, save the Spirit of God," and that Christ claims this knowledge for himself [4]. Chrysostom also noted the contradiction in those who claimed to "know whence he is" while simultaneously saying "we know not from whence he is," highlighting the flawed human understanding compared to divine knowledge [6].
The "I know" statements in Revelation serve as a foundation for Jesus' subsequent commendations, rebukes, and exhortations to each church. This divine knowledge is not merely intellectual but involves a deep, personal understanding of their works, their endurance, their struggles, and their faithfulness or lack thereof [8]. This is distinct from human knowledge, which is often partial or limited. As one patristic text suggests, "belief without knowledge is inferior to knowing," and even among those who know Jesus, their knowledge is not equal [7]. The "I know" statements in Revelation therefore assert Jesus' perfect and complete understanding of his church.
Sources
- John “Jesus answered him, “You don’t know what I am doing now, but you will understand later.” -- John 13:7”
- John “Ego scio eum : quia ab ipso sum, et ipse me misit. -- John 7:29”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Deuel — the knowledge of God”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: I know in part,” is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he “in a mirror?” How “darkly,” if he hath the sum of knowledge? And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, “For who among men knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God none knoweth, save the Spirit of God.” ( 1 Cor. ii. 11 .) And Christ again sayeth that this belongs to Himself alo”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. V.--THAT MAN KNOWETH NOT HIMSELF: WHOLLY. 7. For it is Thou, Lord, that judgest me;" for although no "man knoweth the things of a 144 man, save the spirit of man which is in him,"1 yet is there something of man which "the spirit of man which is in him" itself knoweth not. But Thou, Lord, who hast made him, knowest him wholly. I indeed, though in Thy sight I despise myself, and reckon "myself but dust and ashes,"' yet know something concerning Thee, which I know not concerning myself. And assuredly "now we see through a glass darkly," not ye”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: spake unto Moses, but as for this fellow, we know not from whence he is.” ( c. ix. 29 .) “We know whence he is,” and “we know not whence He is”; observe the words of drunken men. And again, “Doth Christ come out of Galilee?” ( Ver. 41 .) Is He not of “the town of Bethlehem”? Seest thou that theirs is the decision of madmen? “We know,” and, “we know not”; “Christ cometh from Bethlehem”; “When Christ cometh, no man knoweth whence He is.” What can be plainer than this contradiction? For they only looked to one thing, which was, not to believe. What the”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 15. RELATION OF THE FORMER COMMISSION GIVEN BY JESUS TO THE DISCIPLES, TO HIS PRESENT INJUNCTION OF SILENCE. BELIEF AND KNOWLEDGE CONTRASTED. (part 2): in John, "If ye abide in My word, ye shall know the truth, and the truth shall make you free,"(7) it is plain that belief without knowledge is inferior to knowing; but that there is a difference in the knowledge of Jesus as the Christ, as all who know Him do not know Him equally, is a fact self-evident to any one who gives even a very little consideration to the matter. For who wo”
- John (Baptist/Reformed) “John Gill on John 16:17: Now Jesus knew that they were desirous to ask him,.... This is a proof of Christ's deity, that he is the omniscient God who knows all things, what is in man, even the secrets of the heart; for he not only knew the whisperings of the disciples, and their inquiries among themselves about the sense of his words, but also their secret desires to ask him concerning it: and said unto them, do ye inquire among yourselves of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? which he said before they could put the question to h”