“I communed with mine own heart.” Solomon, by self-communion, by questioning his own consciousness, and by contemplating the facts of his career, guided by the Spirit of his God, evolved a theory of morals concerning the highest good for man. This royal genius, and genius royal, gives us a list of all his experiences undertaken in the search after “What was that good for the sons of men which they should do.” “I communed with mine own heart.” Yes, and he communicated the result of his self-communings for the benefit of mankind. Like all who approach him nearest in genius he was communicative and not secretive. A cunning man would have hidden his experiences as the hypocrite hides his sin; but this man was too wise to be cunning. Solomon’s self-communing was not of the sort of one of your hermit philosophers, who write about a world with which they have little consorted, and whose throbbing life-pulse they have seldom felt; who are busy dissecting the body of its dead past while the living present is dying before them. His self-communing was not the brooding pessimism and acrid egotism of the lonely, self-isolated cynic: his chair of study was the seat of judgment; his college, the thronged courts of royalty; his books, the men and women of his time. He was a philosopher who was a man of affairs and busy, not with theories and truisms alone, but with the political and social commerce of his epoch. He stood in the eye of the world, and the world lay open to his eye; and this man, who with largest outsight could look abroad upon the world, could also look with keenest insight upon the world within himself. These powers of prospection and introspection lifted him, and according to the degree in which we possess them, lift us out of the dust of mere animal existence: they are the motor of our will’s responsibility. Self-introspection, self-communion, is as a mirror, wherein the ego beholds the reflection of itself, and plays the spy upon the secret movements of the soul; it is the keenest detector of furtive faults, and the severest monitor of sly sins. Commune with your own heart frequently, if you would learn to know your own self truly. Commune with your own heart, and you will learn the necessity of its closer communion with Sod, in order that you may gain from Him the wisdom and knowledge necessary to reform and renew its sad estate. Do you ever commune with your own hearts, saying, Lo, I am come to great estate in the kingdom of Jesus Christ;--lo, that kingdom which, if it be not, should be within you? Are you able to say, in the words of the text, “Yea, my heart hath great experience of wisdom and knowledge”--experience of Him who is the Wisdom of God and the First Fruits of knowledge? Have your hearts this experience, this knowledge? If you have, you shall obtain your allotted part in the freehold of a spiritual estate unencumbered by vanity and vexation of spirit, to which you are called to be heirs in the everlasting kingdom of Jesus Christ. (C. R. Panter, LL. D.)
My heart had great experience of wisdom and knowledge.--
The experience of wisdom and knowledge
In order to realize the goodness or badness of a thing, there is nothing like experience: not simply under favourable circumstances alone, but under unfavourable ones; not now and then, by mere fits and starts, but uniformly so. Now, we do not hesitate to affirm that the general experience of a careless and sinfully-disposed person is, on the whole, one of a most unsatisfactory character: for, while such an individual may appear to the eye of others free from all alarm of danger, and under the most pleasurable excitements, yet, as long as the conscience is not absolutely deadened, and there is any impressive idea of God’s existence and power, and an apprehension of a future retribution, the soul of such an individual cannot be otherwise than restless, and far from peaceful. On the other hand, the upright, honest, sincere, and trustful Christian, although struggling against his own corrupt tendencies, and daily striving to obtain a mastery over himself, experiences within his own heart the unspeakable satisfaction of knowing that he is on the path of duty and of safety. That path, we all know, is sometimes a troubled one: yet, withal, the Christian is more substantially and lastingly happy than the ungodly and reckless, be their outward circumstances ever so flourishing, and their aspect ever so imposing. And this fact is palpably and unmistakably so, when the test of experience is brought to the bar of death.
I. The experimental knowledge of the life which is temporal.
1. With respect to wisdom, the word has various meanings in Scripture. Thus it is put for prudence and discretion, which enables us to perceive what is fit to be done, at the right time, in the right place, and by the right person. The word “wisdom” is taken for the faculty of invention, skill, and ingenuity, as when God told Moses He had filled with wisdom, and understanding, and knowledge, Bezaleel and Aholiab; to invent several sorts of work for completing the tabernacle. Wisdom is used for craft or subtilty--as when Pharaoh said, “Come on, let us deal wisely with the Israelites.” It is also taken for doctrine, learning, and experience. There can be no doubt about the excellency of this wisdom, when judiciously, or rather legitimately employed. We do not blame the artisan for his skill, the man of science for his discoveries, the politician for his conscientious part in legislation, the tradesman for his forethought, industry and skill of management, and the housewife for her careful economy. No; but the evil of worldly wisdom is when it is exercised in the pursuit of worthless objects; when it schemes and plans for the mere gratification of some fleshly passion; when it wraps itself up in disguise, in order to lead astray the innocent, and to entrap wickedly the virtuous; when it plans only for time, without a due reference to eternity: when all its superstructures bear the character of earth, and have written upon their portals, “Ichabod”: their glory vain, perishable, and passing away.
2. And then, with respect to the knowledge of Solomon: he was well acquainted with the various principles, and passions, and objects, and pursuits, and tendencies of human nature. This royal king, gifted with a large and capacious intellect, well versed in the affairs of human life, as they apply to human character and station, raised to a throne in his day among the greatest seats of royal power, fed with every dainty the earth could produce, and constantly encircled with the charms of beauty, and all the enchanting glory of a rich and prosperous princedom, was nevertheless a stranger to the sweet peace of the humble-minded, of the Divinely trustful and obedient--a peace which sometimes passes by the couch of the palace, and rests softly and sweetly upon the hard pillow of the cottage.
II. Consider experience as it applies itself to the wisdomand knowledge of the Christian.
1. Here also is a knowledge which is experimental, that is to say, not a mere thing of hearsay or of theory, but something which is felt; realized as a daily matter-of-fact truth. It is not altogether a knowledge gathered from books, or from intercourse with man, but it is a Divinely communicated knowledge. It is a light from above, revealing new and striking aspects of God, as He stands related to us under the titles of Father, Saviour, Friend.
2. The experimental fact of Christian wisdom is very strikingly illustrated in the conduct of the five wise virgins waiting at midnight for the coming of the bridegroom; and it is practically exemplified in the daily life and character of the man who acts in strict accordance with the laws of God, and with the dictates of conscience. Wisdom, in this instance, is the very opposite of folly. It is not seen to build upon the sand of earthly trust, but upon the rock of Divine faith. It is not seen in the midst of widely built up barns, but in the calm of patience, and in the endurance of hope. (W. D. Horwood.)
