What is knowing God?

THE KNOWLEDGE

OF GOD

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A Journey into Divine Revelation

Part One: From Recognition to Union

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"Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD."

— Jeremiah 9:24

There is only one thing in the universe worth boasting about.

Not wisdom. Not might. Not riches. God Himself settles the question through Jeremiah in language that is deliberately dismissive of every other human boast: "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me" (Jeremiah 9:23-24).

Everything else that human ambition competes for — intellectual supremacy, physical power, material wealth — is stripped of its glory in a single sentence. Not because these things are evil in themselves, but because they are not ultimate. They are not the measure of a life well-lived. They are not what God is paying attention to. What God is paying attention to is whether you know Him.

This document is an invitation — urgent, comprehensive, and unashamed — to pursue that one thing. Not doctrine about God. Not theology concerning God. Not second-hand accounts of God. The living knowledge of the living God Himself, in increasing depth and intimacy, until the knowledge transforms you from the inside out and makes you a walking revelation of the One you have come to know.

There are levels to this knowledge. There are depths beneath the surface that most believers never reach — not because God withholds them, but because the believer never pressed to find them. This document maps those levels. But a map is only useful if you are willing to travel.

 

Chapter One

Why Knowing God Is the Supreme Duty

The One Imperative That Governs Everything Else

Before we examine the levels of the knowledge of God, we must settle why this knowledge is not optional — not a supplement to Christian life, not a pursuit for the particularly devout, but the primary obligation of every human being who bears the name of Christ.

"And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever."

— 1 Chronicles 28:9

David's final commission to Solomon was not about the temple he was to build or the administration he was to govern. It was about God. Know the God of your father. Notice the sequence: knowing comes before serving. Perfect heart and willing mind are the products of knowing — they cannot precede it. You cannot serve well what you do not know. You cannot love deeply what you have not encountered. You cannot represent accurately what you have only heard about.

"Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth."

— Hosea 6:3

Hosea's language is alive with agricultural imagery — and deliberately so. The rain does not fall on the field once and then leave the farmer to his own devices. It comes regularly, seasonally, in the measure the crops require. This is the picture of the knowledge of God: not a single encounter that is sufficient for a lifetime, but a progressive, sustained following after Him that yields progressive revelation of Him. Every step toward knowing God produces more of God coming toward you.

The Severe Consequence of Rejecting Knowledge

Do not miss the other side of this. Hosea 4:6 is among the most piercing declarations in all prophetic literature — and it was spoken not to pagans but to priests:

"My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children."

— Hosea 4:6

Feel the weight of it. God is not speaking to atheists. He is speaking to people who already believed He existed, who already functioned in religious roles, who already carried the vocabulary of the covenant. And yet they had rejected the true knowledge of Him — the kind born of intimacy, obedience, and walking in His ways. And His response is a mirror of their choice: since you have rejected knowing Me, I reject you.

He rejected them. Not reduced them. Not corrected them gently. Rejected. This should produce terror in every believer who is comfortable with a surface-level, information-based, theologically adequate but experientially empty relationship with God. The priests already believed God was real. What they rejected was the deep knowing — and that rejection was treated as the rejection of God Himself.

A question that cannot be avoided:

You say you believe in God. But do you know Him? Not know about Him — know Him. Has He spoken to you? Have you encountered Him? Has the knowledge of Him changed how you live, what you pursue, how you treat people, what you fear, what you desire? Titus 1:16 is the diagnostic: 'They profess that they know God; but in works they deny him.' Is there a gap between your profession and your works? That gap is the gap of knowledge.

You Are Already a Priest

You may wonder: I am not a priest — why should the warning of Hosea 4:6 concern me? The answer is that every believer who has received Christ has been brought into the economy of priesthood and kingship. Revelation 1:6 establishes it plainly: Christ "hath made us kings and priests unto God and his Father." The moment you accepted Christ, you were not merely saved from something — you were installed into something. You are a priest. And priests carry the obligation to know the God they represent.

No believer has an excuse not to know God. The access has been purchased. The Spirit has been given. The Word has been revealed. The only remaining question is whether you will use what you have been given to press into the knowledge it was designed to produce.

 

Chapter Two

Three Dimensions of Knowing God

His Personality, His Essence, and His Will

To truly know God is not to accumulate facts about Him. It is to know three inseparable dimensions of who He is: His personality — the character and heart He has revealed through His dealings with humanity; His essence — who He is in His fundamental nature; and His will — what He requires of us and desires in relationship. Without all three, the knowledge remains partial, and partial knowledge produces misrepresentation.

His Personality — The Heart of God Revealed

God's personality is the cumulative revelation of how He has chosen to relate to His creation. The single most comprehensive disclosure of His character in all of Scripture comes in Exodus 34:6-7, where He proclaimed His own name to Moses:

"The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty."

— Exodus 34:6-7

Nine attributes in that single declaration. Merciful. Gracious. Longsuffering. Abundant in goodness. Abundant in truth. Mercy-keeping. Forgiving of iniquity, transgression, and sin. And — refusing to leave the guilty unchallenged. His personality is not one-dimensional. He is simultaneously tender and just, patient and holy, forgiving and righteous. A theology that knows only His mercy without His justice, or only His love without His holiness, has not yet known His personality. It has known a fragment of it.

His Essence — Who He Is in His Fundamental Nature

God's essence is what He is at the level of His being — beneath even His attributes, at the most fundamental level of His existence. Scripture uses three devastating simplicity statements that carry infinite weight:

"God is light, and in him is no darkness at all" (1 John 1:5). Absolute purity. No corruption. No shadow. No compromise. No self-contradiction. Unapproachable in holiness, yet freely offering His light to those who come to Him.

"God is love" (1 John 4:8). Not merely loving — love itself. He does not have love as an attribute He exercises selectively. Love is what He is. Everything He does flows from this essence — including His holiness, His judgment, and His discipline.

"For thy pleasure they are and were created."

— Revelation 4:11

This verse from the twenty-four elders before the throne is among the most theologically significant in Scripture: everything exists for God's pleasure. Not for our comfort. Not for human flourishing as the ultimate end. For Him. This is the most disorienting truth for a generation raised on a consumer Christianity that places human happiness at the center of the universe. God is the center. We exist for Him. And discovering what pleases Him is the practical content of knowing His essence.

His Will — What He Requires and Desires

Micah 6:8 compresses the will of God into three requirements that are so simple and so comprehensive that every generation of believers has found them simultaneously obvious and devastating:

"He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

— Micah 6:8

Do justly. Love mercy. Walk humbly with your God. These are not three separate tracks. They are three inseparable expressions of a single life shaped by the knowledge of God. The person who knows God's will does justice not as a social obligation but as the natural expression of a heart shaped by God's own righteousness. They love mercy not sentimentally but as the overflow of a soul that has received it in abundance. And they walk humbly because they have seen enough of God to know how small they are and how vast He is.

But underneath all of this is the ultimate expression of God's will: to dwell in us. To have fellowship and communion with Him. 1 John 1:3 declares: "truly our fellowship is with the Father, and with his Son Jesus Christ." God's deepest will is not that you perform for Him — it is that you know Him. The doing flows from the knowing. The service flows from the fellowship.

 

Chapter Three

Christ: The Fullness of the Knowledge of God

In This Dispensation, God Is Most Fully Known in His Son

Every previous revelation of God — through law, through prophecy, through the tabernacle, through the sacrificial system — was real but incomplete. It was a shadow pointing forward to the substance. In this dispensation, the substance has come. The veil has been torn. The fullness of God's self-disclosure has arrived in a Person.

"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person."

— Hebrews 1:1-3

Express image. Not a representation. Not an approximation. The exact imprint — the precise, faithful, complete reproduction of God's nature in human form. When you look at Jesus, you are looking at what God looks like when He takes on flesh. His compassion for the sick is God's compassion. His anger at hypocrisy is God's anger. His weeping at the grave of Lazarus is God weeping. His embrace of the outcast, the sinner, the broken, the seeking — this is God drawing near.

"In whom dwelleth all the fulness of the Godhead bodily."

— Colossians 2:9

All. Not most. Not a significant portion. All the fullness of the Godhead dwells in Christ, bodily. This means that Christ is not a window through which you peer at God from a distance — He is the full manifestation of God in tangible, knowable, approachable form. And to know Christ — truly, personally, intimately — is to know God. There is no knowledge of God deeper than the knowledge of His Son.

The disciples who walked with Jesus did not merely learn about God. They watched God eat breakfast, rebuke a storm, heal a leper with a touch, weep over a city. When they knew Jesus, they knew God.

And this is the staggering privilege of every believer who lives after Pentecost: we do not merely have the record of Jesus' life to study. We have the Spirit of Jesus within us. 2 Corinthians 4:6 establishes it: "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The light of the knowledge of God shines within your heart. Not merely around you. Within you.

The Inward Christ and the Yielded Vessel

This is where knowing God becomes intensely personal and intensely challenging. Because the Spirit of Christ within you is not passive. He is not content to occupy a corner of your interior life while you govern the rest. He seeks fullness of expression. He seeks a yielded vessel.

The urgent word for this hour:

You call Me Father, yet you will not yield your heart. You profess My name, yet My throne is vacant within you. I have redeemed you not to dwell in the corner of your life but to reign in the whole of it. My Spirit seeks a yielded vessel — yet many shut Me out with their own will, their own plans, their own rule. 'My son, give Me thine heart' (Proverbs 23:26). Until I sit as King within you, you will live beneath the measure of My glory.

Yielding to the Holy Spirit is not a one-time event. It is a daily, deliberate surrender — the emptying of self-rule and the embracing of His rule — so that the life of Christ is expressed through you. This is the practical meaning of knowing God in this dispensation: not merely understanding doctrines about Him, but allowing His Spirit to operate freely within you, shaping your thoughts, directing your choices, expressing His character through your conduct.

 

Chapter Four

From Shadows to Fullness

The Dangerous Error of Surface Knowledge in an Hour of Deep Darkness

The earth is full of darkness. Isaiah 60:2 is not prophetic poetry — it is a description of the present hour: "Darkness shall cover the earth, and gross darkness the people." And into this darkness God is looking for a people who know Him — not the God of their pastor, not the God of their parents, not the god constructed by prosperity theology or the comfortable God of a self-serving Christianity, but the living God who dwells within them.

Because a church that does not know God is a church that cannot navigate the darkness it was commissioned to penetrate. And the darkness is not navigable with second-hand information.

The Strange Doctrines That Fill the Vacuum of Ignorance

When believers do not know God, they become vulnerable to every substitution that presents itself in God's name. And the substitutions have multiplied. Men intoxicate their followers with doctrines birthed from error and, in some cases, from the pit itself: fasting to the point of physical death as a mechanism of accessing heaven; the endless chasing of so-called prophets as though they were saviors whose blessing is the only pathway to God; sermons so saturated with material blessing that the congregation has learned to worship the gift rather than the Giver.

"My people are tossed to and fro by every wind of doctrine" (Ephesians 4:14). The tossing is not accidental. It is the predictable consequence of a church that has been fed information about God without being taught how to know God. And the person who has not learned to know God for themselves becomes perpetually dependent on others to mediate their relationship with Him — and therefore perpetually vulnerable to whatever those others choose to tell them.

The indispensable correction:

This is the hour to know God for yourself. Not through the second-hand witness of deceivers. Not through the filtered theology of someone whose agenda you cannot fully read. Through the Spirit's direct unveiling of Christ to your own heart. Because it is written: 'And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest' (Hebrews 8:11). The new covenant was specifically designed to produce direct, personal, unmediated knowledge of God. You have no excuse for outsourcing it.

Only those who know their God shall be strong and do exploits (Daniel 11:32). Not those who know a great deal about God. Not those who can quote Scripture accurately. Those who know their God. The knowledge is the source of the strength. The knowledge is the source of the exploits. This is not an inspirational statement to be appreciated — it is a strategic reality to be pursued with everything you have.

 

Chapter Five

The Four Levels of the Knowledge of God

From Recognition to Perfect Certainty — The Greek Map of Divine Knowing

Scripture uses at least four distinct Greek words for knowledge in the New Testament, each describing a different depth of knowing. These are not merely academic distinctions — they are a map of the spiritual journey, from the first moment of awareness to the final certainty that anchors the soul. Understanding where you currently stand on this map is the first step toward pressing deeper.

 

Gnosis  ·  BASIC KNOWLEDGE

The Starting Point — Awareness and Information

Gnosis is the beginning of the journey. It is the most common word for knowledge in the New Testament and refers to awareness, information, intellectual grasp of truth. At this level, a person knows facts about God, understands doctrines, may study Scripture diligently — yet still relates to God primarily through information rather than through encounter.

This level is essential and must not be despised. "Faith cometh by hearing, and hearing by the word of God" (Romans 10:17). You cannot begin the journey without gnosis. You cannot have faith without first hearing. You cannot encounter what you have never been told about. The disciples who followed Jesus in the early period of His ministry operated largely at this level — they knew facts about Him, they witnessed His miracles, they heard His teaching. But they had not yet come to know Him.

"And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?"

— Mark 4:41

"What manner of man is this?" — that is gnosis without ginosko. They had knowledge about Him sufficient to follow Him and to be astonished by Him. But the question itself reveals the gap: they did not yet know Him. They knew what He had done. They did not yet know who He was.

The danger of gnosis alone:

Paul warns in 1 Corinthians 8:1 that 'knowledge puffeth up.' Gnosis without deepening into experiential knowledge produces pride rather than transformation. It creates theologians who debate God rather than servants who know Him. It produces people who can defend the faith in argument but who have never been broken by an encounter with the Person their arguments are about. Gnosis is the door, not the house. Do not set up residence in the doorway.

But gnosis was never meant to be the destination. It is an invitation to go deeper.

 

Ginosko  ·  EXPERIENTIAL KNOWLEDGE

From Hearing to Touching — The Knowledge That Changes You

Ginosko is the word that changes everything. It is the Greek word used for the most intimate forms of knowing — the word used in the Septuagint for a man knowing his wife (Genesis 4:1 in the Greek Old Testament). It is personal, experiential, relational, and living. It is the word Jesus uses in John 17:3 when He defines eternal life: "this is life eternal, that they might know (ginosko) thee the only true God."

Eternal life is not primarily a destination — it is a quality of knowing. And the knowing Jesus describes is not intellectual recognition. It is the knowing of encounter, of ongoing relationship, of the kind of intimacy that is built through sustained, personal, lived experience with the Person of God.

"I have heard of thee by the hearing of the ear: but now mine eye seeth thee."

— Job 42:5

This is the transition from gnosis to ginosko. Job had heard of God — he had gnosis. He had doctrine, tradition, the testimony of others. He could recite what God was like. But in the whirlwind, he encountered God directly — and the encounter so overwhelmed everything he thought he knew that the only thing he could say was: now my eye sees You. Hearing and seeing are not the same. Gnosis is hearing. Ginosko is seeing — encountering God directly in a way that cannot be confused with information.

Thomas declared "My Lord and my God!" (John 20:28) not because he received new information but because he was invited into direct contact — to place his hands in the wounds. The encounter produced the confession. The seeing produced the knowing. This is ginosko: God becomes more than a doctrine — He becomes your encounter, your reality, your personal testimony.

By the time Peter declared "Thou art the Christ, the Son of the living God" (Matthew 16:16), his knowledge had moved. Not from false to true — but from surface to deep, from reported to encountered. Jesus responded: "flesh and blood hath not revealed it unto thee, but my Father which is in heaven." That is the mark of ginosko: it is not produced by human intellect. It is given by God to those who have pressed beyond the surface.

The invitation of ginosko:

Psalm 34:8 says: 'O taste and see that the LORD is good.' Tasting is not hearing about. Tasting is direct encounter. You taste by going to the table, opening your mouth, and receiving. Ginosko comes to those who stop talking about the table and sit down to eat. Have you tasted? Or are you still only reciting the menu?

But even this is not the summit. Ginosko matures. And as it matures, it becomes something more.

 

Epignosis  ·  FULL AND ACCURATE KNOWLEDGE

Experiential Knowledge Ripened into Transformation

Epignosis is ginosko brought to maturity. The prefix epi intensifies the root — it means upon, over, fully, accurately. Epignosis is not a new kind of knowing that replaces ginosko; it is the same relational, experiential knowing deepened, refined, and made precise through sustained walking with God. It is where revelation ceases to be occasional and becomes habitual. Where God's character ceases to surprise you and begins to shape you. Where the knowledge has permeated every layer of who you are.

"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding."

— Colossians 1:9

Paul uses epignosis for what he prays the Colossians will be filled with — not partial knowledge, not surface knowledge, but the full, precise, all-pervading knowledge of God's will in all wisdom and spiritual understanding. Note the comprehensiveness: all wisdom, spiritual understanding. Epignosis is not a narrow specialty. It is the flooding of God's knowledge into every dimension of your life and thinking.

Paul's own burning aspiration, recorded in Philippians 3:10, is the most personal expression of epignosis in his letters: "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." This is not a new desire for someone who had already encountered the risen Christ on the Damascus road. It is the cry of someone who had tasted ginosko and was hungry for epignosis — the full, mature, costly knowing that includes not just resurrection power but the fellowship of His sufferings, conformity to His death. Epignosis costs more than ginosko. It requires more surrender, more consecration, more willingness to be shaped by what God reveals rather than merely delighted by it.

The transformation that epignosis produces:

Peter after Pentecost was a different person from Peter before it. Not different in personality — the boldness was always there. But what had been unanchored boldness became anchored authority. What had been confident opinion became settled revelation. When the council saw 'the boldness of Peter and John' (Acts 4:13), what they were observing was epignosis made visible. They had been with Jesus — and the sustained encounter had changed them into living epistles (2 Corinthians 3:2-3), known and read of all men.

The disciples after Pentecost were described from the outside: "These that have turned the world upside down are come hither also" (Acts 17:6). This is what epignosis produces. Not merely personal transformation — world-disturbing, empire-shaking, history-altering effectiveness. Because they had moved from gnosis (hearing of Christ) through ginosko (experiencing Christ) into epignosis (being formed into the image of Christ), they were no longer merely believers. They were living demonstrations of what knowing God does to a human life.

But there is yet one more level — the highest — that consummates all the others.

 

Oida  ·  PERFECT CERTAINTY

The Settled, Unshakeable Knowledge That Cannot Be Taken Away

Oida is the crown of the knowledge journey. Unlike gnosis, which grows through learning, and unlike ginosko, which deepens through relationship, oida implies a settled, complete, unshakeable certainty. It is not the process of discovering — it is the state of knowing in full. It is not "I am coming to understand" — it is "I know. It is settled. It is certain. Nothing can take this from me."

"For I know (oida) that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God."

— Job 19:25-26

Job spoke these words from the lowest point of his human experience. Everything had been stripped from him. His children were dead. His wealth was gone. His body was covered in boils. His wife had told him to curse God and die. His friends were accusing him of secret sin. He was at the absolute nadir of human suffering.

And from that place — from the ash heap, with nothing left — he declared: I know. Not "I hope." Not "I believe there is a possibility." I know my Redeemer lives. This is oida. The certainty that circumstances cannot touch. The knowledge that suffering cannot erode. The settled fact that does not require the confirmation of favorable conditions to hold.

"And we know (oida) that the Son of God is come, and hath given us an understanding, that we may know (ginosko) him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life."

— 1 John 5:20

John weaves both levels of knowing into a single verse with precision: oida (we know — with settled certainty — that the Son of God has come) and ginosko (that we may continually know — in ongoing relationship — Him that is true). This dual reality is the heartbeat of Christian maturity: to live in unwavering certainty while never ceasing to grow deeper in fellowship. To be anchored in what is settled while pressing forward into what is deeper.

The fruit of oida is rest. Unshakeable rest. The end of wavering. The collapse of the anxiety that comes from uncertainty. The soul anchored to the immovable Rock of Ages — not because the storms are absent but because the anchor holds. This is the certainty that allowed Paul to write from a Roman prison: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God" (Romans 8:38-39). Not hoped. Not believed with some degree of probability. Persuaded. Oida.

The partial foretaste and the full consummation:

On earth, we taste oida in part. The disciples experienced it after Pentecost — the fearful men who hid behind locked doors (John 20:19) became men who stood before the Sanhedrin without trembling. But Paul tells us in 1 Corinthians 13:12 that the fullness awaits eternity: 'For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.' The complete knowledge — knowing as we are known — is the destination of the eternal journey. We pursue it now in increasing measure. We will inhabit it fully then.

 

The Call

Press Through — Until You Know

The Invitation to Move from the Shore into the Deep

Why are you still standing at the shore? Why are you drinking drops when a fountain flows without limit? Why are you eating crumbs when a feast has been prepared and the table is set? The veil is torn. The Spirit is calling. The access is open. And the God who measured out every ocean by the hollow of His hand is inviting you deeper into the knowledge of Himself.

This is not an abstract invitation. It is specific, personal, and urgent. And Scripture names exactly what this pursuit looks like — not passive waiting, but active, determined, passionate pressing:

"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death."

— Philippians 3:10

Paul had been a Pharisee of Pharisees — trained at the feet of Gamaliel, zealous for the Law, competent in theology beyond virtually all his contemporaries. He had encountered the risen Christ on the Damascus road. He had been to the third heaven. He had written much of the New Testament. And still he cried: that I may know Him. The cry is not the cry of a beginner. It is the cry of someone who has tasted enough to know that there is more — and who has decided that "more" is the only acceptable destination.

"My soul thirsteth for God, for the living God: when shall I come and appear before God?"

— Psalm 42:2

This is David's thirst — not for the gifts of God, not for the blessings of God, not for the protection or provision of God. For God Himself. For the living God. Make this your thirst. Bring it with you into every prayer, every reading of Scripture, every worship gathering, every quiet hour. Not the thirst that says "give me more of what You can do" — but the thirst that says "I want more of You."

Hosea's instruction in 6:3 is the most direct: "Then shall we know, if we follow on to know the LORD." Follow on. This is continuous, progressive, deliberate pursuit. Not the casual interest that checks in occasionally. The pursuit that does not stop until the knowledge is deepened, that does not rest until ginosko has become epignosis and epignosis has produced the settled oida of a soul that has been so thoroughly shaped by the knowledge of God that it cannot be unformed.

 

Press on until gnosis becomes ginosko.

Press on until ginosko ripens into epignosis.

Press on until epignosis produces the settled certainty of oida.

Press on until knowing becomes burning, and burning becomes living,

and living becomes Christ in you — the hope of glory.

 

✦  ✦  ✦

"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

— John 17:3

 

Part Two of this series continues the journey — into how this knowledge is pursued, what it costs, and what it produces when it reaches maturity.

 

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