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God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily. [6]
Therefore all things whatsoever ye would that men should do to you: do ye even so to them: for this is the law and the prophets. The World English Bible translates the passage as: Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. The Novum Testamentum Graece text is:
Pseudo-Chrysostom: The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God, is the wolf. [9]
Augustine: He who in faith offers supplication to God for the necessities of this life is heard mercifully, and not heard mercifully. For the physician knows better than the sick man what is good for his sickness. But if he asks that which God both promises and commands, his prayer shall be granted, for love shall receive what truth provides. [10]
At about the same time, Clement of Alexandria (c. 150–215), wrote: "Yea, I say, the Word of God became a man so that you might learn from a man how to become a god." [6] Clement further stated that "[i]f one knows himself, he will know God, and knowing God will become like God. . . . His is beauty, true beauty, for it is God, and that man ...
Kipling's inspiration for the wording of "known unto God" is unknown, however the phrase occurs twice in the King James Bible. In Philippians 4:6 in which the reader is urged not to worry and to make all his desires "known unto God" and in Acts of the Apostles 15:18 which states "Known unto God are all his works from the beginning of the world ...
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