Question 6: In what way is truth essential to life?
Answer: As the means by which we may know God, savingly perceive Christ, and move forward into greater degrees of spiritual maturity, as well as being the means by which we may understand all things rightly and thereby order our thoughts, will, affections, and actions properly, the truth is essential unto life for all people.
In 1844, Archibald Alexander, one of the great doctors of old Princeton Theological Seminary, published a book entitled: “Thoughts on Religious Experience.” It is truly an exceptional book, and provides much insight into an area of study that can, at times, be very confusing. Taken as a whole, I think that the book is ground-breaking, illuminating, and profoundly instructive. There was one part, however, that I found to be singularly impressive – it was the three page preface at the very beginning of his work. The insights of this preface are expressed with such startling clarity and power, that it’s hard not to be immediately arrested by their significance. It’s worth taking the time to consider them in detail, which is what I hope for us to do just now. The thoughts captured and expressed by Alexander are essential in considering the question of how important truth is for the Christian life.
Alexander begins with the observation that “religious knowledge” may be considered in two categories: (1) “the knowledge of the truth as it is revealed in the Holy Scriptures”; and (2) “the impression which that truth makes on the human mind when rightly apprehended” (Alexander, Religious Experience, p.xvii). Notice first the key role that truth plays in spiritual life. Spiritual life, according to Alexander, is a matter of two things: truth, and the right impression of the truth upon the human mind. When truth is rightly impressed upon the heart, then and only then can there be said to be “religious knowledge” in the life of a person. Without it, there can be only spiritual darkness and destitution.
But is truth really so central to spiritual life? Is Alexander correct? He certainly makes much to depend upon the matter of truth. “In judging of religious experience it is all-important to keep steadily in view the system of divine truth contained in the Holy Scripture” (Alexander, Religious Experience, p.xviii). In considering the scriptures, the weight Alexander places upon the matter of truth is certainly justified. In the first place, truth is (as we have already seen) an innately divine attribute. It is an aspect of the nature of God that he is true and truth, thus John records for us that “we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (Jn 1:14). Christ, who is the exact imprint of the nature of God (Heb 1:3), is full of grace and truth. Grace and truth came through Christ (Jn 1:17).
Scripture also speaks of truth as the way in which we must walk in this life, thus the psalmist pleads with God: “Send out your light and your truth; let them lead me” (Ps 43:3). So also in Psalm 86:11 we read: “Teach me your way, O LORD, that I may walk in your truth.” Jesus draws the truth-way imagery into a powerful fulfillment in John 14:6 when he said: “I am the way, and the truth and the life. No one comes to the Father except through me.” If God is truth, and Christ is truth, and we are to walk in truth, it is hard to see that Alexander could be anything less than fully correct! Truth is essential to spiritual life, it is the very way of spiritual life. “If genuine religious experience is nothing but the impression of divine truth on the mind, by the energy of the Holy Spirit, then it is evident that a knowledge of the truth is essential to genuine piety. Error never can under any circumstances produce the effects of truth” (Alexander, Religious Experience, p.xviii).
Truth has an ongoing sanctifying power in the life of the believer. Jesus said: “...you will know the truth, and the truth will set you free” (Jn 8:32). The difference between bondage and freedom is a matter of truth. In John 17:8 the Lord speaks explicitly on this matter in his High Priestly prayer on behalf of all believers: “Sanctify them in the truth; your word is truth.” What higher significance could say of the importance of truth in our lives? Without it, we will not move forward or grow in faith. Conversely, as Alexander says, “… any defect in our knowledge of the truth must, just so far as the error extends, mar the symmetry of the impressions produced” (Alexander, Religious Experience, p.xviii). In other words, if our understanding of the truth is deficient or lacking at any point, or if we have embraced any form of error, there will be a deficiency or deformity in our spiritual lives. He goes on: “...all ignorance of revealed truth, or error respecting it, must be attended with a corresponding defect in the religious exercises of the person. This consideration teaches us the importance of truth, and the duty of increasing daily in the knowledge of our Lord and Saviour Jesus Christ. This is the true and only method of growing in grace” (Alexander, Religious Experience, p.xix). Alexander has placed much weight upon the importance of truth – growth in the knowledge of the truth is the only method for growing in grace! That is some insight. He has placed the whole stake of spiritual life on this singular point. “All good impressions on the heart are from the truth, and from the truth alone” (Alexander, Religious Experience, p.xix). Put differently, all sanctifying transformations in the heart are from Christ, who is the truth. This is not about an abstract perception of knowledge, this is about a personal encounter with the living Christ.
The neglect of truth then has a corresponding effect upon the spiritual stagnation and immaturity of those who are given to such neglect. “Hence we find, that those denominations of Christians which receive the system of evangelical truth only in part, have a defective experience; and their Christian character, as a body, is so far defective; and even where true piety exists, we often find a sad mixture of enthusiasm, self-righteousness, or superstition. And even where the theory of doctrinal truth is complete, yet if there be an error respecting the terms of Christian communion, by narrowing the entrance into Christ’s fold to a degree which His Word does not authorise, this single error, whatever professions may be made to the contrary with the lips, always generates a narrow spirit of bigotry, which greatly obstructs the free exercise of that brotherly love which Christ made the badge of discipleship” (Alexander, Religious Experience, p.xix). The consequences of neglecting truth are very serious.
Where then does this all leave us? For Alexander (and I would say for all of us), the point of application is entirely clear: “If these things be so, then let all Christians use unceasing diligence in acquiring a correct knowledge of the truth as it is in Jesus; and let them pray without ceasing for the influence of the Holy Spirit to render the truth effectual in the sanctification of the whole man… ‘Sanctify them through thy truth; thy word is truth’, was a prayer offered up by Christ on behalf of all whom the Father had given him” (Alexander, Religious Experience, p.xix). I cannot do better than Alexander has done – ponder and consider his words. And be mindful, also, of this, that “All investigations of the human mind are attended with difficulty” (Alexander, Religious Experience, p.xvii). Proverbs 2:1-4 captures Alexander’s point well here: “My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God.” Growth in the knowledge of God, in the understanding of truth, is like mining for silver and hidden treasures – it is accomplished through the diligent, daily, prayerful study of the Word of God. SDG.
Q6. How important is truth?