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WISDOM OF THE GOSPEL
THESE words appear, at first sight, to have an air of conceit and arrogance: and, if uttered by an uninspired man in reference to lucubrations of his own, they might perhaps be not unjustly condemned, as betraying in the speaker, and generating in the hearers, the unhallowed feelings of pride and self-sufficiency. But, as spoken by the holy Apostle, they are open to no such unfavourable construction. If we were to understand by them, that the Apostle held one doctrine amongst those who were initiated into the secrets of his mind, and another amongst his less-instructed disciples, we could by no means justify him in such a conduct; for he would then resemble those philosophers of old, who, in private, exposed the fallacy of popular errors, which in their public discourses they upheld and sanctioned. This the Apostle never did. If he brought some things to the view of his more enlightened followers, which he forbore to state to others, it was not from any doubt of the truth of the sentiments which he concealed, or from any fear of incurring the displeasure of men by the promulgation of them; but only from a condescension to the weakness of those whose organs of vision were not capable of sustaining the flood of light which he was able to pour upon them. From such motives he certainly did, on many occasions, withhold truths from those who were unable to bear them, and content himself with administering milk to those who were incapable of digesting strong meat [Note: 1Co_3:1-2. Heb_5:11-14.]. But this is not the import of the passage before us. The simple meaning of it is, that whilst the great subject of his ministrations was by many of his hearers regarded as “foolishness,” it was, in the eyes of those who properly understood it, “wisdom.”
His words will naturally lead me to shew,
I. What the true character of the Gospel is—
The Gospel which the Apostle preached was, salvation through a crucified Redeemer: “I determined,” says he, “to know nothing among you, save Jesus Christ, and him crucified.”
Now this, whatever an ignorant and ungodly world may say of it, is “wisdom.”
It is indeed a “hidden” wisdom—
[It was hid from all eternity in the bosom of the Father: nor had the first Archangel any conception of it, till it was revealed to man in Paradise: and all the knowledge which is at this very hour possessed by the Principalities and Powers of heaven respecting it, is derived to them through the progressive revelation made of it to the Church by the Prophets and Apostles of succeeding ages [Note: Eph_3:9-10.]. Even under the Mosaic dispensation it was for the most part “hidden:” because the types and ceremonies, by which it was adumbrated, cast so thick a veil over it, that it could scarcely be discerned at all; and the very prophets who foretold it were unable to unravel the mysteries which they proclaimed to us [Note: 1Pe_1:10-12.]. The things which it unfolds to our view are perfectly different from any thing that ever entered into the minds of uninspired men [Note: ver. 9.]: and at this moment are they “hidden from the wise and prudent, even whilst they are revealed unto babes [Note: Mat_11:25-26.].”]
But in it is contained the “manifold” wisdom of God [Note: Noteb.]—
[It was “ordained of God before the world, for our glory,” even for the salvation of our souls. And in this “great mystery [Note: ver. 7. with 1Ti_3:16.]” we may behold his inventive wisdom, his administrative wisdom, his effective wisdom.
No finite intelligence could have conceived such a plan of rescuing from perdition our fallen race, without dishonouring that law which we had violated, and suspending the sentence which justice had denounced. He alone, “whose understanding is unsearchable,” was capable of devising a plan whereby the offence might be punished, and the offender saved.
But how shall this plan be executed? If it be not made known, none can avail themselves of it: and if it be known, it can never be carried into effect: for who would ever dare to lay his hands upon his incarnate God, and inflict on him the things which he was doomed to bear? The Apostle himself tells us, that “if the princes of this world had known what they were doing, they would not have crucified the Lord of Glory [Note: ver. 8.].” And, now that the plan is executed, how shall the benefits of it be so imparted, that, whilst no room is left for any man to glory, the sovereignty of God shall not supersede, or in any degree interfere with, the free agency of man? Who but God could divine this?
Again: shall any thing be left to chance? Shall it be uncertain whether, after all, God’s ends shall be attained? No: man shall have the benefit; and God the glory. God will “give a people to his Son, whom he shall have for an inheritance [Note: Psa_2:8.].” “A seed shall serve him [Note: Psa_22:30.]:” and, however far off they may be, God will apprehend them, and bring them to his Son [Note: Joh_6:37.], and “keep them unto the end,” and “perfect in them the good work he has begun [Note: Php_1:6.].” Of those whom from eternity he has given to his Son, “not one shall be lost [Note: Joh_18:9.],” “not one be ever plucked out of his hands [Note: Joh_10:28-29.].” At the same time, all his own perfections shall be glorified; justice in punishing the offence, and mercy in pardoning the offender: yea, mercy shall be the more magnified, because it is exercised in away of justice; and justice, because it is honoured in a way of mercy.
“O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out [Note: Rom_11:33.]!” This indeed may be said in reference to any single part of his plan: and, if so, how much more in reference to the whole stupendous mystery, in all its branches! Verily, in the mystery of redemption, as viewed in all its parts, there “are hid all the treasures of wisdom and knowledge [Note: Col_2:3.];” insomuch that, though they shall be progressively unfolding to all eternity, they shall never be fully seen, never adequately comprehended.]
Such, then, being the true character of the Gospel, we proceed to shew,
II. Whence it is that the godly alone view it in its true light—
The persons here called “perfect,” are the same as in the foregoing chapter are called “the saved [Note: 1Co_1:18.],” and “the called [Note: 1Co_1:24.].” As for absolute perfection, there is no such thing to be found in any child of man [Note: Php_3:12.]. But persons are sometimes called “perfect,” as having grown from children to man’s estate [Note: See 1Co_14:20 and Heb_5:14. both of them in the Greek.]; and sometimes as being truly upright in opposition to the unbelieving and ungodly world [Note: Job_1:1. Mat_19:21. Php_3:15.]. It is in this latter sense that the term “perfect” is used in our text. These persons, though they be only babes, behold a wisdom in the Gospel; though doubtless their insight into the glory and excellency of the Gospel is deep in proportion to the attainments they have made in the Divine life.
Now these persons alone behold the wisdom of the Gospel,
1. Because they alone feel their need of the salvation revealed in it—
[Others know not their lost estate: they see no such evil in sin, but that it may be atoned for by some little act of penance, and be counterbalanced by a few self-righteous and formal services. What then can they want of such a provision as the Gospel has made for their reconciliation with God? What need have they, that Almighty God should become incarnate, and offer himself a sacrifice for their sins? What need have they to plead the merits of a dying Saviour, when their own will suffice? What need have they that the Holy Ghost should come down and dwell in their hearts, when they have a sufficiency of strength within themselves for every service which they are called to perform? But the man who knows how low he has fallen, and how utterly impossible it is that he should ever reconcile himself to God, or attain by any obedience of his own a righteousness in which he may stand before God, will be filled with amazement at the revelation which is made in the Gospel, and at the stupendous mystery there contained: in whatever light it be viewed by others, it will in his eyes be “the power of God, and the wisdom of God [Note: 1Co_1:23-24.].”]
2. Because they alone seek to be instructed in it—
[Others “lean to their own understanding;” and, being “wise in their own conceits,” “they are taken by God in their own craftiness [Note: 1Co_1:19; 1Co_3:19.].” Not so the humble inquirer. To him is imparted “a spirit of wisdom and revelation in the knowledge of God’s dear Son; so that the eyes of his understanding are opened [Note: Eph_1:18-19.];” and he is enabled to discern with clearness and certainty “the things which are freely given to him of God [Note: ver. 12.].” By this divine Agent he is led to view “the deep things of God [Note: ver. 10.];” and to comprehend, in a measure, the depth and height and length and breadth of that love of Christ, which, in its full extent, is utterly incomprehensible [Note: Eph_3:18-19.].]
3. Because they alone are willing to embrace its self-denying doctrines—
[Others are offended at the humiliation it requires: nor can they endure to renounce the world, and to live only for God and for eternity. In justification of themselves, therefore, they “deride” what they choose not to embrace [Note: See, and mark particularly in this view, Luk_16:14.]. But the man whose heart is right with God wishes to be humbled in the very dust as a hell-deserving sinner, and delights in “receiving every thing out of the fulness” that is treasured up for him in Christ. Could he have the desire of his soul, he would be “holy as God himself is holy,” and “perfect as his Father which is in heaven is perfect.” Hence, when he finds in the Gospel every thing that he stands in need of, wisdom for the ignorant, righteousness for the guilty, sanctification for the polluted, and redemption for the enslaved, he cannot but adore the wisdom that has ordained so mysterious, so effectual, a salvation.]
4. Because these alone give themselves up to the contemplation of it—
[Others “let slip all that they hear,” having no wish to treasure it up in their minds. But the truly upright lay up the word in their hearts, (even as Mary did the words of her youthful Son;) yea, and meditate upon it day and night. They resemble in this respect the holy angels, who are represented as bending down upon the ark, and inspecting with all possible care the law contained in it [Note: 1Pe_1:12.]. No wonder they are instructed; no wonder the veil is taken from their hearts: for God has said, “Then shall ye know, if ye follow on to know the Lord.”
Hence, then, we see the grounds on which the perfect man admires as “wisdom” what all the world besides regard as folly. Being enabled by God to discern its suitableness, and to experience its sufficiency, he glories in it as the perfection of wisdom, and as a comprehensive summary of all that is good and great.]
Now, as in the text are mentioned the speaker and the hearers—the one delivering with confidence, and the others receiving with submission, the dictates of inspiration—I will, in conclusion, address myself,
1. To those whose office it is, or may hereafter be, to preach the Gospel—
[The Apostle, knowing the Gospel to be the very wisdom of God himself, was extremely careful to deliver it with the utmost simplicity. He was able to preach it “with wisdom of words,” and to set it forth with all the powers of language, if he had been so inclined: but he would not do so, “lest he should make the cross of Christ of none effect [Note: 1Co_1:17.].” He appeals to the Corinthians themselves, that he had “come to them not with excellency of speech or of human wisdom [Note: ver. 1, 4.];” being anxious “that their faith should stand, not in the wisdom of man, but in the power of God [Note: ver. 5, 13.]. Now, in this he has set us an example which we ought carefully to follow. We greatly err, if we hope by any meretricious ornaments to embellish the Gospel of Christ. That appears most beautiful, when it is exhibited most simply in its own native form. The whole world would in vain attempt to add any thing to light: and equally vain will be any endeavour to exalt the Gospel by the gaudy trappings of rhetorical expressions. It is by the plain exhibition of a crucified Saviour that God will work. On the wisdom of the wise he will pour contempt: but “by the foolishness of preaching,” that is, by such preaching as the wise of this world account foolishness, “he will save them that believe.” Let ministers then learn from hence how to preach the Gospel, remembering that “the foolishness of God is wiser than men, and the weakness of God is stronger than men [Note: 1Co_1:25.].” We may by our additions weaken the Gospel of Christ; but we can never strengthen its efficacy by any thing that we can add. It is in itself “the rod of God’s strength:” and, if we wield it faithfully, all the powers of darkness shall fall before it.]
2. To those who hear the Gospel—
[You must seek to attain simplicity of mind, even the simplicity of little children. “If you would be wise, you must become fools that you may be wise [Note: 1Co_3:18.].” It is the truth of God that you are to regard, and not the human eloquence with which it maybe proclaimed. You must “hear the word,” not as the word of man, but of God.” You must hear it as God’s word to your own selves in particular; and must “receive it with meekness, as an engrafted word, able to save your souls [Note: Jam_1:21.].” Let this thought be duly impressed upon your minds, and it will operate powerfully to counteract that sad propensity which is in us to set up one preacher above another, because of his peculiar gifts and talents. For what is any man, but a mere instrument of God, whereby God himself was pleased to work upon you [Note: 1Co_3:5.]? Whether it was “Paul who planted, or Apollos who watered, it was God alone who gave the increase:” and therefore “neither Paul nor Apollos should be any thing in your estimation, (except as you may love them for their works’ sake,) but God who gave the increase.” The praise and glory should be His alone [Note: 1Co_3:6-7.].
On the other hand, neither should you despise the word, because it is delivered in weakness. God is often pleased to “magnify his own strength in the weakness” of his instruments [Note: 2Co_12:9.]. He has “put his treasure into earthen vessels for this very end [Note: 2Co_4:7.]:” and, if you will look to him for his blessing on the word, he will “ordain strength in the mouths of babes and sucklings [Note: Psa_8:2.],” and “enrich you by those who are the poorest in themselves [Note: 2Co_6:10.].”
Only seek to behold and to admire the wisdom of God in his Gospel; and you shall find it to be “the power of God to the salvation of your souls [Note: Rom_1:16.].”]