Charles Simeon Commentary - 1 Corinthians 3:18 - 3:18

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Charles Simeon Commentary - 1 Corinthians 3:18 - 3:18


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DISCOURSE: 1948

THE MEANS OF ATTAINING TRUE WISDOM

1Co_3:18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

CONCERNING the nature of true wisdom, God and the world are at issue; the wisdom of man being foolishness with God, and the wisdom of God being foolishness with man [Note: Compare 1Co_1:18; 1Co_1:23. with 3:19.]. To what now must this be imputed? Is there any thing in the revelation which God has given us, that is contrary to right reason? or is it that man’s reason is darkened, and that his intellectual powers, no less than his bodily appetites, are depraved by sin? We apprehend that an impartial judge will not hesitate long in determining this question. But here another question arises; How shall man in his present fallen state be brought to entertain the same judgment of things as God himself does? Must he get some new faculty, whereby he shall have an additional mode of perception? or is there any way whereby his present faculties, weakened as they are, may be made to answer all the purposes for which they were originally given? To this we answer, that man does not want any new faculty, but only a new direction to the faculties he already possesses. We have a film upon the organs of vision, which needs to be removed: and for this end we must go to him who has said to us, “I counsel thee to buy of me eye-salve that thou mayest see [Note: Rev_3:18].” To the same effect is the advice given us in the text: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise;” let him acknowledge, that he cannot see clearly at present; and let him submit to the operation of God’s word and Spirit: thus shall the film be purged away from his eyes, and he shall “walk in the light, as God is in the light [Note: 1Jn_1:7.].”

This direction we would now submit to your consideration; and, for the fuller understanding of it, we will endeavour to set before you,

I.       Its meaning.

II.      Its reasonableness.

III.     Its importance.

I.       Its meaning.

It cannot be supposed that we are to lay aside our reason: that were to “become fools” indeed. Reason, in those things that are within its sphere, is an useful, though not an infallible, guide. And, in the things that are beyond its sphere, it has its office: it ceases to be a guide indeed; but it becomes a companion, that must attend us every step we take, and often interpose its counsel in difficult conjunctures.

To become a fool, in the sense it is enjoined in the text, implies two things; first, a consciousness of the weakness and fallibility of our reason, especially in things relating to God: and secondly, a willingness to submit our reason to the teachings of God’s word and Spirit.

That our reason is weak and fallible, we see every day and hour. How differently will men argue on the most common subjects, and yet with equal confidence of the truth of their opinions! How will those very arguments, which, under the influence of vanity, or interest, or passion, once seemed to a man unanswerable, afterwards appear to him frivolous in the extreme, when the bias that was upon his mind has ceased to operate!

But it is in things relating to God that the fallibility of our reason more especially appears. How ignorant are the heathen world respecting the will of God, and the way in which they are to obtain acceptance with him! And how crude are the notions, which many who have the Bible in their hands, form respecting the path of duty, and the way of salvation! How absurd, for instance, was the idea that Nicodemus formed of the new birth, when he conceived it to be a repetition of a natural birth [Note: Joh_3:4; Joh_3:9.]! Thus it is with many amongst ourselves: they cannot hear of the new birth, or of justification by faith, or of the influences of the Spirit, without annexing to them ideas, if not as gross, yet quite as erroneous, as those of Nicodemus. But we may presume that Christ and his Apostles were right in their judgment of spiritual matters; and that others are right in proportion as they accord with them in sentiment, in spirit, and in conduct. In what light then will our boasted reason appear, if tried by this touchstone? Will not its dictates be found in direct opposition to the voice of inspiration, and consequently erroneous? Is there not such an universal departure from the scripture standard, that the few who adhere to it, are, as the prophet calls them, “Men wondered at [Note: Zec_3:8.]?”

To become a fool, then, is to feel the insufficiency of our own reason, and to be sensible that we are exceeding prone to form wrong opinions on Divine subjects, insomuch that we need at all times greatly to distrust our own judgment.

But this expression implies also a willingness to submit our reason to the teachings of God’s word and Spirit. Men who have a high opinion of their own reason, are ever ready to bring the word of God to their bar, and to pass judgment on it as true or false, according as it agrees with, or opposes, their own preconceived opinions. They are not contented to let reason judge, whether the revelation itself be from God or not? (that is its proper office) but, having acknowledged it to be from God, they proceed to determine on the points that are revealed, exactly as if they were able with their shallow reason to fathom the depths of Divine wisdom.

This disposition must be mortified; and men, however learned or wise in the estimation of themselves and others, must submit to “be taught of God [Note: Joh_6:45.].” The only use of reason, as applied to revelation, is to ascertain, Whether the revelation, purporting to be from heaven, be indeed of Divine authority; and, What is the true import of that revelation in all its parts. These two points being ascertained, it is not the province of reason to judge whether a thing confessedly revealed, be true or not: there faith steps in, and supplies the defects of reason; and assures the mind, that the point itself is true, because it is revealed; and that if its truth do not appear evident to the eye of reason, it is not from any irrationality in the point itself, but from a want of clearness in our reason to discern it, and a want of purity in our hearts to receive it.

Thus, to become a fool, is to take the word of God with the simplicity of a little child; to acknowledge our inability to comprehend it; and to implore of God the influences of his Spirit, that “the eyes of our understanding being enlightened, we may be able to comprehend the heights and depths [Note: Eph_1:18; Eph_3:18.]” of his revealed will. In short, it is to “receive with meekness the engrafted word [Note: Jam_1:21.],” and to pray with Job, “What I see not, teach thou me [Note: Job_34:32.],” or with David, “Open thou mine eyes, that I may behold wondrous things out of thy law [Note: Psa_119:18.].”

Now it must be confessed, that this is humiliating to our proud reason; and that it is difficult for those who “seem wise in this world,” to condescend to receive instruction in such a way. But we shall find, that the Apostle’s direction, if duly considered, may be vindicated (as we are in the next place to shew) on the ground of,

II.      Its reasonableness

To become fools in order to be wise, however paradoxical it may appear, is, in the view of it before stated, most highly reasonable: for, in so doing, we acknowledge nothing but what is undeniably true—and submit to nothing, but what we cheerfully submit to in the acquiring of human wisdom.

We acknowledge nothing but what is undeniably true. Let us look into the Scriptures, and see how our characters are painted there. In them we are told, that “the god of this world hath blinded our eyes [Note: 2Co_4:4.]:” that “we have walked hitherto in the vanity of our mind, having our understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our hearts [Note: Eph_4:17-18.]:” that, on this very account, we need “a spirit of wisdom and revelation to enlighten us [Note: Eph_1:17.]:” that, in our conversion, our “eyes are opened,” and we are “turned from darkness unto light [Note: Act_26:18.],” yea, are “brought out of darkness into marvellous light [Note: 1Pe_2:9.].” We are further told that, so far from having in ourselves a knowledge of the things of God, we do not even receive them when offered to our view; yea, we account them foolishness, neither can we know them, because we are destitute of that spiritual understanding whereby alone they can be discerned [Note: 1Co_2:14.].

These are plain truths which require no comment.

Let us now see these truths exemplified. If we would state our argument in its most advantageous point of view, we should adduce the Gentile world as proofs of the fallibility of man’s reason; and shew, that “by wisdom they knew not God [Note: 1Co_1:21.].” But we will wave this advantage, and take the instance of St. Paul, who had the Scriptures in his hands, who was educated under the most eminent teacher of his day, and who had made a proficiency in biblical learning beyond any of his own age. With these helps, we might well expect that reason should perform its office to admiration, and prove to the world, that it was not so vitiated as some imagine. Doubtless he, who had the advantage of living under the brightest, fullest dispensation of Gospel light, should in no respect continue in darkness: he must have clear views both of his duty to God, and of that method of salvation which had been typified in the Scriptures, and was now made plain by the preaching of a crucified Saviour. Yet behold, this very man was grossly ignorant both of the law, and of the Gospel too: he knew not that the law condemned the inmost workings of iniquity in the soul [Note: Rom_7:7; Rom_7:9.]; or that the prophecies had been accomplished in Jesus [Note: 1Ti_1:13.]. Nor, unless God had caused the “scales to fall from his eyes [Note: Act_9:18.],” would his reason ever have sufficed to rectify his views, or to keep him from being a self-righteous moralist, a furious zealot, and a bloody persecutor.

Thus much could reason do for him: “his very wisdom and knowledge, instead of guiding him aright, perverted him [Note: Isa_47:10.];” “he became vain in his imaginations, and his foolish heart was darkened; professing himself to be wise, he became a fool [Note: Rom_1:21-22.].”

In addition to what has been thus stated and exemplified, we will only observe, that God speaks with utter indignation against those who fancy themselves wise, or expect ever to become so by the mere exertion of their own reason; “Vain man would be wise, though he be born like a wild ass’s colt [Note: Job_11:12.].”

Here then permit me to ask; Does not God know more of us than we do of ourselves; and, Do not the passages that have been adduced, declare at least as much as they have been brought to establish? How much more they affirm, we shall not now inquire: but that they shew the fallibility of our reason in things relating to God, and the propriety of submiting our reason to the teaching of God’s word and Spirit, no candid person will deny.

Is it not then reasonable that we should acknowledge these truths? Shall we make ourselves wiser than God? Will not the very attempt to do so be an irrefragable proof, that we are fools indeed?

But the reasonableness of becoming fools in order to be wise appears yet further, in that it is the very thing which we cheerfully do in order to attain human wisdom.

If a man begin to learn any science, and his preceptor tell him of some deep part of that science, which at first sight appears to involve in it a contradiction or absurdity; he does not presently determine that that point is false; but he conceives that there are things which he does not yet understand; and he contents himself with studying, in the method prescribed to him, those parts which are suited to his capacity, hoping that in due time he shall gain a further insight into those abstruser matters, and see the truth and reason of those things which he cannot at present comprehend, and which. through his ignorance of the intermediate points, he would not be able to comprehend, even if they were ever so clearly stated to him.

Now why should we not act thus with respect to religion? Has not that as great depths as any human science? Or rather, is it not more above the sphere of human intellect than any other science whatever?

But it will be asked, What are those first rudiments which we must understand well in order to qualify us for a deeper knowledge of the subject? To this we answer, (and O that God would impress it on all our minds!) The knowledge of ourselves is the key to all other knowledge. If we do not know by deep experience, that we are “wretched, and miserable, and poor, and blind, and naked [Note: Rev_3:17.],” we never can “know any other truth as we ought to know it.” On this the whole Scripture turns. It is because of our guilt and misery, that we need the atoning blood, and unspotted righteousness, of the Lord Jesus Christ. It is because of our blindness and pollution, that we need the enlightening and sanctifying influences of the Holy Spirit. It is because we are altogether destitute of any thing that is good, that we must be be saved wholly by grace, and that we must receive “Christ as our wisdom, our righteousness, our sanctification, and our complete redemption [Note: 1Co_1:30.].” We may indeed obtain a head-knowledge of these things from books, while yet we remain as proud and unsanctified as the most ignorant heathen. But a real, spiritual, and saving knowledge of these things can be learned only by divine teaching, and must always be preceded by a knowledge of our own hearts: indeed, it will always be exactly proportioned to our self-knowledge: the more we feel ourselves destitute of wisdom, goodness, and strength, the more insight shall we have into “the deep things of God,” and the more precious will every Scripture truth be to our souls.

We repeat the question then, Why should it be thought unreasonable to adopt this method of attaining heavenly wisdom, when it is the method we invariably pursue in the investigation of human sciences? Is it not reasonable that we should pay as much deference to God as to man? Or is religion alone, of all subjects, so easy to men’s apprehension, that they who have never paid attention to its first principles, are yet competent to sit in judgment on its most mysterious truths? Surely, if a submission to any given process be judged reasonable in the prosecution of human knowledge, much more must it be so in the pursuit of that which is divine.

We must not be satisfied however with shewing the reasonableness of the direction before us; we must go on to state, in the last place,

III.     Its importance

Every word of God deserves our deep attention. But the exhortation in the text is singularly important; for first, It declares the only way in which we can ever attain true wisdom.

If we could attain the end by different means, it would be of the less consequence whether we used these means or not. But here is the door of knowledge; and the only question is, Whether we will enter in by it or not. It requires us to stoop, yea, to stoop much lower than we wish: but stoop we must; or else we can never gain admission to “the secrets of God’s covenant [Note: Psa_25:14.].” God holds the key of knowledge in his own hand: “he alone can give wisdom and understanding [Note: Pro_1:6.]:” we may compass sea and land; we may learn all languages, and explore all sciences, and repeat the very Scriptures themselves from beginning to end; and yet never attain true wisdom. If any man will be wise, he must become a fool, in order that he may be wise. The most learned man in the universe can know nothing savingly in any other way: and the weakest man in the universe shall know all that is needful for him, if he will but enter in at this door: “God will reveal to babes the things which he has hid from the wise and prudent [Note: Mat_11:25.]:” and “a wayfaring man, though a fool, shall not err therein [Note: Isa_35:8.].”

Can any thing more strongly shew the importance of this precept, than the consideration, that none can remain destitute of true wisdom who obey it, or obtain true wisdom who despise it?

We are aware that some may ask, Are there not many persons learned in the Scriptures, who yet never attained their wisdom in this way? We answer, Either they attained their wisdom in this way, or their wisdom is no other than “the wisdom of the world, which is foolishnesss with God.” We have nothing to do with individuals. The point to be resolved is, Whether God requires us to become fools in our own estimation, in order that we may be wise in his? And if he do require it, then shall men become wise in his way, or not at all.

But there is another view in which the importance of this precept will appear, namely, that if we obey it not, our reason, instead of guiding us aright, will only mislead us more and more, and render us more obstinate in our error.

The more confident we are respecting the truth of our present views, the more shall we regulate our conduct according to them: and consequently, if they are wrong, we shall wander further and further from the right way, and yet conceit ourselves to be in the path of duty. Moreover, God himself will give such persons up to their own delusions, as a just punishment for the pride of their hearts. The very words following the text are full to this point; “He knoweth the thoughts of the wise, that they are vain:” and again, “He taketh the wise in their own craftiness [Note: ver. 19, 20.].” Let us hear our Lord himself speaking to the Pharisees, who disdained to be taught by him: “For judgment I am come into this world; that they who see not, might see; and that they who see, might be made blind.” And when they answered with indignation, “What, are we the blind persons you are speaking of?” he answered, “If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth [Note: Joh_9:39-41.].”

The language of the Apostle in the first chapter of this epistle, is peculiarly strong and animated; “It is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world [Note: 1Co_1:19-20.]?” Thus we may ask in reference to all who will not learn in God’s appointed way, What does their wisdom do for them? Does it bring them to God? Does it enable them to overcome the world? Does it disarm death of its sting? Does it inspire them with a hope full of immortality? Does it sanctify them throughout in all their tempers and dispositions, and transform them into the image of the blessed Jesus? We may even ask, Whether, so far from loving to be taught of God themselves, they do not feel an enmity in their hearts against those who are taught of God; and account them fools, whom God declares to be the only wise?

Here then the point appears in its true light. If men will not become fools in their own estimation, they shall be fools indeed: for they shall wander incessantly “in their own deceivings,” and shall “perish at last for lack of knowledge [Note: Hos_4:6.].”

We cannot conclude this subject without observing—

How much it reflects on a fact which has existed in every age of the Church, which yet it is not easy to account for, namely, that few of those who are eminent for learning, are at the same time eminent for spirituality of heart and life.

St. Paul in this very epistle says to the Church at Corinth, “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence [Note: 1Co_1:26-28.].” Thus must we say in reference to our times, that not many wise, or many noble, are found among the despised followers of Jesus. And the reason is, that men will not condescend to be taught of God in the way that God requires: they are “wise in their own conceits:” their wisdom is even a greater bar to their salvation than their lusts: for, their lusts they will condemn, even while they inwardly indulge them: but their wisdom they hold fast, nor will they part with it, even for “the wisdom that cometh of God [Note: Jam_3:17.].” Being therefore too proud to learn, they are left in ignorance; and, stumbling at the very threshold of the sanctuary, they never enter within the vail.

Here then let us call to mind the first words of the text: “Let no man deceive himself.” We all, and especially those “who seem wise in this world,” are in danger of self-deception. But let us remember that “the foolishness of God is wiser than men, and the weakness of God is stronger than men [Note: 1Co_1:25.].” Let us therefore “not lean to our own understandings [Note: Pro_3:5.];” but, aware of the weakness and fallibility of our own reason, let us submit ourselves humbly to the teachings of God’s word and Spirit.

To this advice it may be objected perhaps, That we promote an enthusiastic dependence on divine impulses; and puff up ignorant persons with spiritual pride; and discourage the pursuit of sound learning.

Let us then be heard in reply to these objections.

In answer to the first we say, that we should indeed promote enthusiasm, if we exhorted any one to follow impulses that were independent of the written word: but if we recommend all persons to regulate their sentiments solely by the written word, and to rely on the influences of the Holy Spirit no further than they accord with that, then neither we, nor they, are in any danger of enthusiasm, because the sacred oracles are an unalterable standard to which every thought and action may be brought, and by which its quality may be infallibly determined.

With respect to the encouraging of spiritual pride, surely the inculcating of humility is a strange way of promoting pride. Suppose we were to tell men that their own reason is sufficient for every purpose of spiritual instruction; and that they are at liberty to weigh every truth of Scripture in their own balance, and to admit, or alter, or expunge whatever accords with, or opposes, their own sentiments; then indeed there would be some foundation for the objection. But when we recommend a cheerful submission to the voice of inspiration, and a humble dependence on God’s promised aid, we cut up pride by the very roots, and lead men to confess, that all their sufficiency is of God alone. And if any pervert this doctrine to the fostering of their own pride (and what doctrine is there that has not been perverted?) the fault is not in the doctrine itself, but in those who abuse it: and if an argument from the abuse of a thing be valid, we must then give up the Bible itself; since every doctrine in it has been more or less abused.

Lastly, as to the discouraging of sound learning, how can that be a consequence of the foregoing statement? We have not insinuated that worldly wisdom is unnecessary for worldly purposes, but only for the attainment of divine knowledge: and therefore we can no more be said to speak against human wisdom because we deny the necessity of it in order to the attainment of that which is divine, than we could be said to decry divine wisdom, if we should deny that to be necessary in the investigation of human sciences. Nor have we intimated that human wisdom is of little value for the elucidating of the Scriptures; for most assuredly it is of exceeding great value in this view, especially when used in conjunction with, and in subserviency to, divine wisdom. And lest any one should conceive, that deductions unfavourable to the pursuit of literature should appear to be authorized by this discourse, we declare unequivocally, that it is the duty, the indispensable duty, of all students, whatever be the sphere in which they are afterwards to move, to cultivate human wisdom, and with all diligence to prosecute the work assigned them, “not only for wrath, but also for conscience sake.” We do not hesitate to say, that they would be culpable in the highest degree, if they should make religion a pretext for neglecting their Academical studies. We would solemnly exhort them all to remember, that, as in our families, so also in God’s family, every servant best executes his Master’s will, when he is most attentive to the duties of his place and station.

Having thus endeavoured in few words to obviate such objections as were likely to arise, what remains, but that we entreat those who think themselves wise, to become fools in their own sight; and those who feel that they “lack wisdom, to ask it of God, who giveth to all men liberally, and without upbraiding [Note: Jam_1:5.].”