Understanding Biblical Concept Explanation

Understanding in a biblical context refers to the capacity to grasp truth, often with spiritual or theological implications. The Hebrew word for "uncover" or "reveal" (H1540) can also mean to "proclaim a message" or "make known" ^{[5, 6]}, suggesting that understanding often comes through divine disclosure. This concept extends beyond mere intellectual apprehension to encompass a deeper, often divinely-granted insight into spiritual realities.

Biblical Foundations of Understanding

The Bible frequently presents understanding as a gift from God, essential for apprehending divine truth and living righteously. For instance, the creation account itself is presented as a foundational truth to be understood by faith (Hebrews 11:3) ^[1]. The very existence of God is taken for granted in Scripture, with the names for the Divine Being, such as 'El, 'Eloah, and 'Elohim, conveying strength and plurality within unity ^[4]. Understanding God's nature and actions is therefore a primary pursuit.

The concept of understanding is also tied to wisdom and discernment. The prophet Isaiah speaks of one who "understands secrets," which rabbinic tradition interprets as someone capable of deducing decisions from premises and entrusted with the secrets of the Torah, including the story of Creation and the account of the Celestial Chariot in Ezekiel ^[8]. This suggests that understanding involves not just receiving information but also interpreting and applying it, especially in matters of divine revelation.

Understanding as a Spiritual Gift

In Christian theology, understanding is often discussed as a spiritual gift, enabling believers to comprehend spiritual truths that might otherwise remain obscure. Aquinas, in his Summa Theologica, distinguishes between things that come directly under faith, such as the Trinity and the Incarnation, and other things that come under faith through subordination ^[9]. The gift of understanding, in this view, helps one to grasp these mysteries. Calvin similarly describes faith as an ability to "comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge" (Ephesians 3:18-19) ^[10]. This implies that understanding, particularly of divine love, transcends mere human intellectual capacity and is embraced by faith.

Charles Hodge emphasizes that regeneration, a radical change in the "whole soul," includes the intellect, will, conscience, and affections ^[12]. Therefore, a "new heart" implies not just new feelings but a fundamental alteration in the inner person, enabling a new capacity for understanding spiritual things. This aligns with the idea that understanding is not solely a cognitive function but involves the entire being.

The Role of Reason and Revelation

While understanding is often presented as a spiritual gift, reason also plays a crucial role in receiving and processing divine revelation. Charles Hodge argues that reason is necessarily presupposed in every revelation, as revelation is the communication of truth to the mind, which requires the capacity to receive it ^[13]. This means that while human reason cannot fully grasp divine mysteries without divine aid, it is nonetheless the faculty through which revelation is apprehended.

However, Hodge also cautions against Rationalism, which elevates human reason above divine revelation ^[13]. The Scriptures are considered infallible and divinely authoritative because they are the Word of God, given by the inspiration of the Holy Spirit ^[14]. Their organic unity further suggests they are the product of one divine mind, making it impossible to believe one part without believing the whole ^[16]. Therefore, true understanding involves submitting reason to the revealed Word of God.

Understanding in Relation to Other Concepts

Understanding is closely related to several other key biblical and theological concepts:

Creation: Understanding the world begins with understanding its origin. Creation is described as the formation of things from nothing, effected by God, Christ, and the Holy Spirit, by divine command, in six normal days, according to God's purpose and for His pleasure ^[1]. This foundational understanding of creation shapes one's worldview.
Loving-Kindness (Hesed): Understanding God's character involves grasping His loving-kindness, which is described as great, excellent, good, marvelous, multitudinous, everlasting, and merciful ^[2]. This attribute is experienced through Christ and is central to the believer's relationship with God, leading to preservation, quickening, and comfort ^[2].
Elements of the World: In a secondary sense, "elements" can refer to the "first principles of any art or science" ^[3]. In Galatians and Colossians, "elements of the world" or "weak and beggarly elements" refer to the rudimentary religious knowledge of the Jews before Christ, which appealed to types and shadows ^[3]. Understanding the transition from these "elements" to the fullness of Christ is crucial for comprehending Christian liberty. Tertullian, for example, discusses how the Old Testament law, with its festivals and Sabbaths, served as a "shadow of things to come" ^[11].
Adoption: Understanding one's relationship with God involves the concept of adoption, where believers are brought into God's redeemed family and partake in its blessings ^[7]. This is an act of God's grace, representing the new relations and privileges introduced by justification ^[7].

Distinctions and Nuances

It is important to distinguish understanding from mere intellectual assent or superficial knowledge. The Bible often contrasts true understanding with foolishness or ignorance. For instance, while some might postulate moral axioms based on their feelings, such as believing a holy God cannot permit sin, true understanding comes from aligning one's moral framework with the general teachings of Scripture ^[17].

The unity of God is another crucial aspect of understanding. Maimonides emphasizes that God is one, not in a way that includes many entities or is divided into parts, but uniquely unified, with no similar unity existing in the world ^[15]. This understanding of divine unity is fundamental to monotheistic faith.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Creation — The formation of things which had no previous existence -- Ro 4:17; Heb 11:3. Effected By God. -- Ge 1:1; 2:4,5; Pr 26:10. By Christ. -- Joh 1:3,10; Col 1:16. By the Holy Spirit. -- Job 26:13; Ps 104:30. By the command of God. -- Ps 33:9; Heb 11:3. In the beginning. -- Ge 1:1; Mt 24:21. In six normal days. -- Ex 20:11; 31:17. According to God's purpose. -- Ps 135:6. For God's pleasure. -- Pr 16:4; Re 4:11. For Christ. -- Col 1:16. By faith we believe, to be God's work -- Heb 11:3. Order of First day, making light and dividing it from darkness. -- Ge 1:3-5;”
Torrey's Topical Textbook “Torrey's Topical Textbook: Loving-Kindness of God, The — Is through Christ -- Eph 2:7; Tit 3:4-6. Described as Great. -- Ne 9:17. Excellent. -- Ps 36:7. Good. -- Ps 69:16. Marvellous. -- Ps 17:7; 31:21. Multitudinous. -- Isa 63:7. Everlasting. -- Isa 54:8. Merciful. -- Ps 117:2. Better than life. -- Ps 63:3. Consideration of the dealings of God gives a knowledge of -- Ps 107:43. Saints Betrothed in. -- Ho 2:19. Drawn by. -- Jer 31:3. Preserved by. -- Ps 40:11. Quickened after. -- Ps 119:88. Comforted by. -- Ps 119:76. Look for mercy through. -- Ps 51:1. Receive mercy through. -- Isa 54:8. Are ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Elements — In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Pet. 3:10: "The elements shall be dissolved." In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Gal. 4:3, 9; Col. 2:8, 20, where the expressions, "elements of the world," "week and beggarly elements," denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are "of the world," because they are made up of types which appeal to the”
Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
STEPBible TBESG “[H1540] H1540I = a Meaning of (H1540H) — : uncover[things] 1) to uncover, remove 1a) (Qal) 1a1) to uncover 1a2) to remove, depart 1a3) to go into exile 1b) (Niphal) 1b1) (reflexive) 1b1a) to uncover oneself 1b1b) to discover or show oneself 1b1c) to reveal himself (of God) 1b2) (passive) 1b2a) to be uncovered 1b2b) to be disclosed, be discovered 1b2c) to be revealed 1b3) to be removed 1c) (Piel) 1c1) to uncover (nakedness) 1c1a) nakedness 1c1b) general 1c2) to disclose, discover, lay bare 1c3) to make known, show, reveal 1d) (Pu”
STEPBible TBESG “[H1540] H1540J = a Meaning of (H1540H) — : proclaim[message] 1) to uncover, remove 1a) (Qal) 1a1) to uncover 1a2) to remove, depart 1a3) to go into exile 1b) (Niphal) 1b1) (reflexive) 1b1a) to uncover oneself 1b1b) to discover or show oneself 1b1c) to reveal himself (of God) 1b2) (passive) 1b2a) to be uncovered 1b2b) to be disclosed, be discovered 1b2c) to be revealed 1b3) to be removed 1c) (Piel) 1c1) to uncover (nakedness) 1c1a) nakedness 1c1b) general 1c2) to disclose, discover, lay bare 1c3) to make known, show, reveal 1d) (”
Easton's Bible Dictionary “Easton's Bible Dictionary: Adoption — The giving to any one the name and place and privileges of a son who is not a son by birth. (1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7). (2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4). (3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connecte”
Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Isaiah 3:3: one who understands secrets [The Talmud separates this into two, explaining “understanding” as one capable of deducing a decision from an earlier premise. “Secret” is explained as] one fit to be entrusted with secrets of the Torah, given in whispers, such as the story of Creation and the account of the Celestial Chariot, related in Ezekiel 1.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Gift of Understanding, Art. 2: Article: Whether the gift of understanding is compatible with faith? I answer that, We need to make a twofold distinction here: one on the side of faith, the other on the part of understanding. On the side of faith the distinction to be made is that certain things, of themselves, come directly under faith, such as the mystery to three Persons in one God, and the incarnation of God the Son; whereas other things come under faith, through being subordinate, in one way or another, to”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: in order to reach it. Nor even when it has reached it does it comprehend what it feels, but persuaded of what it comprehends not, it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity. Hence it is elegantly described by Paul as ability “to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,” ( Eph. 3:18, 19 ). His object was to intimate, that what our mind embraces by faith is every w”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE GREEK. (part 1): hear the law?"--"hearing" being understood to mean "comprehending" and "knowing." And in the Epistle to the Colossians, briefly abridging the meaning of the whole legislation, he says: "Let no man therefore judge you in meat, or in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come."[2] Moreover, in the Epistle to the Hebrews, discoursing of those who belong to the circumcision, he writes: "who serve for an ensample and shadow of heavenly things."[1] N”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: regeneration is spoken of, it means the whole soul; that is, it includes the intellect, will, and the conscience as well as the affections. Hence the Bible speaks of the eyes, of the thoughts, of the purposes, of the devices, as well as of the feelings or affections of the heart. In Scriptural language, therefore, a “new heart” does not mean simply a new state of feeling, but a radical change in the state of the whole soul or interior man. Besides, this theory overlooks what the Bible constantly assumes: the unity of our inward life. The S”
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”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: § 2. The Scriptures are Infallible, i. e., given by Inspiration of God. The infallibility and divine authority of the Scriptures are due to the fact that they are the word of God; and they are the word of God because they were given by the inspiration of the Holy Ghost. A. The Nature of Inspiration. Definition. The nature of inspiration is to be learnt from the Scriptures; from their didactic statements, and from their phenomena. There are certain general facts or principles which underlie the Bible, which are assumed in all its teachings”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Foundations of the Torah 1:7: This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world. If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances a”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: inspiration. That was regarded as involved in the divine origin of the Scriptures. If they are a revelation from God, they must be received and obeyed; but they cannot be thus received without attributing to them divine authority, and they can not have such authority without being infallible in all they teach. The organic unity of the Scriptures proves them to be the product of one mind. They are not only so united that we cannot believe one part without believing the whole; we cannot believe the New Testament without believing the Old; w”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: justice by vicarious punishment, the Bible asserts and assumes no moral principle which does not underlie all the providential dealings of God with individuals or with nations. 4. Men constantly deceive themselves by postulating as moral axioms what are nothing more than the forms in which their feelings or peculiar opinions find expression. To one man it is an axiom that a holy God cannot permit sin, or a benevolent God allow his creatures to be miserable; and he, therefore, infers either that there is no God, or that He cannot control ”

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