that
it
is
only
in
the
slightest
and
most
partial
way
that
we
can
associate
Gnosticism
of
a
fully
developed
Ijind
with
the
NT.
There
is
a
constant
danger,
which
has
not
always
been
avoided,
of
reading
baclc
into
isolated
NT
expressions
the
Gnostic
ideas
of
the
2nd
century.
While
we
may
see
in
the
NT
certain
germs
which
afterwards
came
to
maturity
in
Gnosticism,
we
must
be
on
our
guard
lest
we
read
too
much
into
NT
phraseology,
and
thereby
draw
wrongconclusions.
One
example
of
tins
danger
may
be
given.
Simon
Magus
occupies
a
prominent
place
in
the
tnoughts
of
many
2nd
and
3rd
cent,
writers,
and
by
some
he
is
regarded
as
one
of
the
founders
of
Gnosticism.
This
may
or
may
not
have
been
true,
but
at
any
rate
there
is
absolutely
nothing
in
Ac
8
to
suggest
even
the
germ
of
the
idea.
It
is
necessary
to
consider
carefully
the
main
idea
of
gnosis^
'
loiowledge,'
in
the
NT.
(a)
It
is
an
essential
element
of
true
Christianity,
and
is
associated
with
the
knowledge
of
God
in
Chri3t(2
Co
2"
4S),with
the
knowledge
of
Christ
Himself
(Ph
3«,
2
P
3>8),
and
with
the
personal
experience
of
what
is
involved
in
the
Christian
life
(Ro
2^*^
IS",
1
Co
1'
3",
Col
2').
In
the
term
epignosis
we
have
the
further
idea
of
'
full
knowledge
'
which
marks
the
ripe,
mature
Christian.
This
word
is
particularly
characteristic
of
the
Pauline
Epistles
of
the
First
Captivity
(Phil.,
Col.,
Eph.),
and
indicates
the
Apostle's
view
of
the
spiritually-aavanced
believer.
But
gnosis
and
epignosis
always
imply
something
more
and
deeper
tlian
intellectual
understandmg.
They
refer
to
a
personal
experience
at
once
intellectual
and
spiritual,
and
include
intellectual
apprehension
and
moral
perception.
As
distinct
from
wisdom,
knowledge
is
spiritual
experience
considered
in
itself,
while
wisdom
is
knowledge
in
its
practical
application
and
use.
In
Colossians
it
is
generally
thought
that
the
errors
combated
were
asso
Mated
with
certain
forms
of
Gnosticism.
Light-
foot,
on
the
one
hand,
sees
in
the
references
in
ch.
2
Jewish
elements
of
scrupuiousness^
in
the
observance
of
days,
and
of
asceticism
in
the
distinction
of
meats,
together
with
Greek
or
other
purely
Gnostic
elements
in
theosophic
speculation,
shadowy
mysticism,
and
the
interposition
of
angels
between
God
and
man.
He
thinks
the
references
are
to
one
heresy
in
which
these
two
separate
elements
are
used,
and
that
St.
Paul
deals
with
botli
aspects
at
once
in
28-2*.
With
Gnostic
intellectual
exclusiveness
he
deals
in
V^
and
2^^,
with
speculative
tendencies
in
li6-20
20-iB^
with
practical
tendencies
to
asceticism
or
licence
in
2^6-23.
Hort
{Judaistic
Christianity)
j
on
the
other
hand,
sees
nothing
but
Judaistic
elements
in
the
Epistle,
and
will
not
allow
that
there
are
two
independent
sets
of
ideas
blended.
He
considers
that,
apart
from
the
phrase
'
philos-ophy
and
vain
deceit'
(28),
tnere
is
nothing
of
specula-tive
doctrine
in
the
Epistle.
He
says
that
angel-worship
was
already
prevalent
quite
apart
from
philosophy,
and
that
there
is
no
need
to
look
beyond
Judaism
for
what
is
found
here.
This
difference
between
tliese
two
great
scholars
shows
the
extreme
difficulty
of
attempting
to
find
anything
technically
called
Gnosticism
in
Colossians.
(6)
The
Pastoral
Epistles
are
usually
next
put
under
review.
In
1
Ti
1*
i^,
we
are
bidden
by
Lightfoot
to
see
further
developments
of
what
had
been
rife
in
Colossffi.
Hort
again
differs
from
this
view,
and
concludes
that
there
is
no
clear
evidence
of
speculative
or
Gnosticizing
tendencies,
but
only
of
a
dangerous
fondness
for
Jewish
trifling,
both
of
the
legendary
and
casuistical
kind,
(c)
In
the
First
Epistle
of
John
(41-
3)
we
are
reminded
of
later
Gnostic
tendencies
as
represented
by
Cerinthus
and
others,
who
regarded
our
Lord
as
not
really
man,
but
only
a
phantom
and
a
temporary
emanation
from
the
Godhead.
The
prominence
given
to
'knowledge'
as
an
essential
element
of
true
Christian
life
is
very
striking
in
this
Epistle,
part
of
whose
purpose
is
that
those
who
possess
eternal
life
in
Christ
may
'know'
it
(5").
The
verb
'to
know'
occurs
in
the
Epistle
no
less
than
thirty-five
times,
(d)
In
Revelation
(2«-
'«■
2".
it
and
3"-
=>)
it
is
thought
that
further
tendencies
of
a
Gnostic
kind
are
observable,
and
Lightfoot
sees
in
the
latter
passage
proof
that
the
heresy
of
Colossee
was
continuing
in
that
district
of
Asia
Minor.
The
precariousness
of
this
position
is,
however,
evident,
when
it
is
realized
that
the
errors
referred
to
are
clearly
antinomian,
and
may
well
have
arisen
apart
from
any
Gnostic
speculations.
From
the
above
review,
together
with
the
differences
between
great
scholars,
it
is
evident
that
the
attempt
to
connect
the
NT
with
the
later
Gnosticism
of
the
2nd
cent,
must
remain
at
best
but
partially
successful.
All
that
we
can
properly
say
is
that
in
the
NT
there
are
signs
of
certain
tendencies
which
were
afterwards
seen
in
the
2nd
cent.
Gnosticism,
but
whether
there
was
any
real
connexion
between
the
1st
cent,
germs
and
the
2nd
cent,
developments
is
another
question.
In
the
clash
of
Judaistic,
Hellenic,
and
Christian
thought,
it
would
not
be
surprising
if
already
there
were
attempts
at
eclecticism,
but
the
precise
links
of
connexion
between
the
germs
of
the
NT
and
the
developments
of
the
2nd
cent,
are
yet
to
seek.
One
thing
we
must
keep
clearly
before
us:
gnosis
in
the
NT
is
a
truly
honourable
and
important
term,
and
stands
for
an
essential
part
of
the
Christian
life.
Of
course
there
is
always
the
liability
to
the
danger
of
mere
speculation,
and
the
consequent
need
of
em-phasizing
love
as
contrasted
with
mere
knowledge
(1
Co
8'
132),
but
when
gnosis
is
regarded
as
both
intellectual
and
moral,
we
see
at
once
how
necessary
it
is
to
a
true,
growing
Christian
life.
The
stress
laid
upon
epignosis
in
later
books
of
the
NT,
Pauline
and
Petrine,
and
the
marked
prominence
given
to
the
cognate
terms
in
1
John,
clearly
indicate
the
im-portance
placed
on
the
idea
by
Apostolic
writers
as
a
safeguard
of
the
Christian
life.
While
it
is
the
essential
feature
of
the
young
Christian
to
liave
(forgiveness);
and
of
the
growing
Christian
to
be
(strong);
it
is
that
of
the
ripe
Christian
to
know
(1
Jn
2'2-").
Knowledge
and
faith
are
never
contrasted
in
the
N'T.
It
is
a
false
and
impossible
antithesis.
'Through
faith
we
under-stand'
(He
11").
Faith
and
sight,
not
faith
and
reason,
are
antithetical.
We
know
in
order
to
believe,
credence
leading
to
confidence;
and
then
we
believe
in
order
to
know
more.
Knowledge
and
trust
act
and
react
on
each
other.
Truth
and
trust
are
correlatives,
not
contradictories.
It
is
only
mere
speculative
knowledge
that
is
'falsely
so
called'
(1
Ti
6'"),
because
it
does
not
take
its
rise
and
find
its
life
and
sustenance
in
God's
revelation
in
Christ;
but
Christian
gnosis
received
into
the
heart,
mind,
conscience
and
will,
is
that
by
which
we
are
enabled
to
see
the
true
as
opposed
to
the
false
'to
distinguish
things
that
differ'
(Ph
l"'),and
to
adhere
closely
to
the
way
of
truth
and
life.
The
Apostle
describes
the
natural
earth-bound
man
as
lacking
this
spiritual
discernment;
he
has
no
such
faculty
(1
Co
2u.
IS).
The
spiritual
man
(2i6
3i),
or
the
perfect
or
ripe
man
(2«),
is
the
man
who
knows;
and
this
knowledge
which
is
at
once
intellectual,
moral
and
spiritual,
is
one
of
the
greatest
safeguards
against
every
form
of
error,
and
one
of
the
choicest
secrets
of
the
enjoyment
of
the
revelation
of
God
in
Christ.
W.
H.
Griffith
Thomas.
GOAD.
—
See
AaEicnuruHE,
§
1.
GO
AH.
—
An
unknown
locality
near
Jerusalem
(Jer
31«).
GOAT.
—
(1)
'52,
used
generically,
both
sexes,
Gn
30",
Ex
12S,
Ezr
6"
etc.
(2)
tsaphlr
(root
'to
leap'),
'he-
goat,'
2
Ch
2921,
Ezr
8»,
Dn
8^-
».
(3)
sa'lr
(root
'hairy'),
usually
a
he-goat,
e.g.
Dn
821
'rough
goat';
se'lrah,
Lv
5'
'she-goat';
se'lrim,
tr.
'devils'
2
Ch
11«,
'satyrs'
Is
1321
34".
See
Satyr.
(4)
'attOd,
only
in
pi.
'attadlm,
'he-goats'
Gn
3V-
'\
AVm
and
RV
'chief
ones'
Is
14',
but
RVm
'he-goats.'
(5)
taylsh,
'he-goat,'
Pr
30"
etc.
In
NT
eriphos,
eripMon,
Mt
2SS2.
S3;
tragos,
He
912.
is.
is
lo*.
Goats
are
among
the
most
valued
possessions
of
the
people
of
Palestine.
Nabal
had
a
thousand
goats
(1
S
252;
see
also
Gn
3083.
as
3214
etc.).
They
are
led
to
pasture
with
the
sheep,
but
are
from
time
to
time
separated
from
them
for
milking,
herding,
and
even
feeding
(Mt
2SS2).
Goats
thrive
on
extraordinarily
bare
pasturage,
but
they
do
immeasurable
destruction
to
young
trees
and
shrubs,
and
are
responsible
for
much
of
the
barrenness
of
the
hills.
Goats
supply
most
of
the
milk
used
in
Palestine
(Pr
272');
they
are
also
killed
for
food,
especially
the
young
kids
(Gn
27=,
Jg
6"
1315
etc.).
The
Syrian
goat
(fiapra
mambrica)
is
black
or
grey,
exceptionally
white,
and
has
shaggy
hair
and
remarkably
long
ears.
