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SPIRITUAL KNOWLEDGE PECULIAR TO GOD’S PEOPLE
TO guide mankind into the way of peace, and to proclaim the glad tidings of salvation to their souls, is certainly the most pleasant and honourable employment in the world: but it is an employment accompanied, for the most part, with heavy discouragements, and those peculiar to itself. If we labour to convey instruction in any branch of science, we find our labours attended with some degree of success to all: for though all make not the same proficiency, yet all reap some advantage. This however is very far from being the case when we would impart spiritual knowledge: some, blessed be God! receive benefit; but the generality of our hearers continue as ignorant and blind as ever. Many indeed get somewhat of head-knowledge; but as to any saving experience of the things we teach (and that alone is worthy the name of knowledge), few, very few, attain to it. Nor is this unteachableness peculiar to the present age: it is frequently represented in the Scriptures as a subject of lamentation, not only to the prophets, but even to God himself. How often does God call his people foolish and unwise; and, with a mixture of tenderness and disappointment, say, “O that they were wise, and that they understood these things [Note: Deu_32:6; Deu_32:29.]!” Hence the inspired writers, as though they had no expectation that all should profit from their instructions, express themselves as looking for success only among those who were endued with heavenly wisdom. Thus the Psalmist, after expatiating largely upon the goodness of God, both in his works of providence and grace, concludes the psalm [Note: Psalms 107.] with saying, “Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.” And in nearly the same terms the Prophet Hosea, having preached no less than seventy years with very little effect, and having comprised the principal and most important parts of the Divine messages in a book, concludes the whole with these most affecting words; “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right; and the just shall walk in them; but the transgressors shall fall therein.”
From these words we shall take occasion to shew,
I. Who they are that will understand divine things—
[The things which the prophet is speaking of in the former part of our text, are the same which he afterwards calls “the ways of the Lord.” Now we might be led to suppose that he refers to the sins against which he had guarded them, the duties he had inculcated, the punishments he had denounced, and the blessings which he had promised them in the name of God; seeing that these things are the general scope of the whole book: but he limits his own words to one particular sense, and teaches us to understand him as speaking, not so much of those ways wherein God had walked towards them, as of the ways wherein they were to walk before him: and therefore the things which the wise only can understand, are the things which pertain to vital experimental religion: and indeed this best agrees with the preceding context; for through the whole chapter, God delineates the experience of true penitents, and shews, that when he shall come down as the dew upon their souls, they shall resemble the olive in their beauty, the lily in their growth, the cedar in their stability, the wines of Lebanon in their fragrancy, and the corn itself, or vine, in their fruitfulness. These things, it must be confessed, surpass the comprehension of the natural man; and therefore the prophet adds, “Who is wise, and he shall understand these things; prudent, and he shall know them.”
But here we must attentively consider whom the prophet intends under the description of the “wise and prudent?” Is it worldly wisdom and worldly prudence of which he speaks in such high terms? Are these the great requisites for the right understanding of spiritual matters? Surely not; this cannot be the meaning of the prophet; for then he would directly oppose the whole tenour of the sacred writings. Carnal wisdom and prudence are universally represented in the Scriptures as most adverse to divine truth, and as the greatest obstacles to the attainment of spiritual knowledge. Hear how St. Paul speaks of the wisdom and prudence of this world, in 1Co_1:18, and following verses; “The preaching of the cross is to them that perish, foolishness; but unto us who are saved, it is the power of God; for 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? for, after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” Then, in ver. 26, he appeals to their own experience and observation; “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, that no flesh should glory in his presence.” If any additional testimony were needed, we might take that of our Lord himself, who not only affirmed the same truth, but was exhilarated and comforted by the consideration of it, and made it the subject of his devoutest thanksgiving: “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” God indeed has been pleased in all ages to enlighten and convert some who were reputed wise; because he would shew to all the world, that his truths, however despised, were consistent with the profoundest wisdom, and capable of enlarging the most refined understanding: nevertheless, the wise and prudent of this world have always been the foremost to reject the truth of God. None cavilled more at our Lord’s discourses than the Scribes and Pharisees; nor were any more contemptuous in their treatment of Paul than the philosophers at Athens. We may be sure, therefore, that such are not the persons intended by the prophet in my text?
Who then are the wise? who are the prudent? First, they are those whose understandings have been enlightened by the Holy Ghost. True “wisdom is from above, and cometh down from the Father of lights.” We have not the smallest spark of it by nature: on the contrary, we are blind; and folly is bound up in our hearts: nor unless He, who first commanded light to shine out of darkness, shine into our hearts, can we ever see one ray of that divine glory which shines in the person of Jesus Christ. Hence they who are truly wise have learned that most humiliating lesson, to “become fools, that they may be wise:” they have been deeply convinced that they needed a divine illumination, and have obtained it in answer to their prayers: to them has been fulfilled that blessed promise, “All thy children shall be taught of God.” This therefore is the first part of the wise man’s character, that he has been taught by the Holy Ghost. But a further mark whereby the wise and prudent are to be distinguished is, that they view things in their proper colours; they no longer “call good evil, and evil good; they no longer put bitter for sweet, and sweet for bitter;” but they see things in the light of God’s word, and estimate every thing, in a measure, according to the judgment of God respecting it: the body appears to them of small value, when set in competition with the soul; nor do the enjoyments or sufferings of this present world appear worthy to be compared with the glory that shall ere long be revealed in them. Sin is now considered by them as a most tremendous evil, more to be shunned than death itself: and a life of holiness appears to be the perfection and happiness of man. But most of all, true wisdom and prudence discover themselves in this, that they unite their influence to govern our whole lives: “I Wisdom dwell with prudence,” says Solomon. They who are truly enlightened do not rest satisfied with clear notions, but desire to have their practice conformable to the convictions of their minds: they therefore take the word of God as a light to their feet and a lantern to their paths: they strive to walk in the fear of the Lord all the day long: this, I say, is the best evidence of their wisdom; for indeed it is the very beginning of wisdom; as Solomon has observed, “The fear of the Lord is the beginning of wisdom;” and as Job also says, “The fear of the Lord, that is wisdom; and to depart from evil, that is understanding [Note: Chap. 28:28.].”
We see then who are the wise and prudent. Not they who boast of their intellectual powers, and abound with human learning, but those who are taught of God to judge and act agreeably to the sacred oracles.
Now these persons shall have a true knowledge and understanding of divine things: the ways of the Lord shall be clear to them from their own experience: they shall know how delightful it is to live a life of faith on the Son of God: they shall understand what it is to have fellowship with the Father and his Son Jesus Christ: they shall enjoy that sweet security which they possess, who are instructed in the Covenant of Grace, and who know the faithfulness of a promise-keeping God. These indeed are secrets hid from the natural man; but we are assured, that they are, and shall be, revealed unto those who are spiritual: David says, (and he himself had experienced the truth of it,) “The secret of the Lord is with them that fear him, and he will shew them his covenant.”]
But this knowledge is peculiar to the persons above described; and this leads me to shew you,
II. Why this knowledge is peculiar to them—
[Two reasons the prophet assigns: one taken from the peculiar excellence of the things known, and the other from the use which different persons make of them.
The first reason is taken from the excellence of the things known—“Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right.” There is a rectitude in a life of godliness; there is something in it which is fit and proper in itself; something which is agreeable to the mind and will of God; something which is calculated to promote the perfection and happiness of man. The most refined reason cannot conceive any thing more fit and becoming, than that He, whose loveliness and loving-kindness are infinite, should be the supreme object of our affections; or that He who is omnipotent, immutable, and eternal, should be honoured, trusted, and obeyed with our whole hearts. To a carnal eye, that views only the Majesty of God, it might appear unsuitable, that the Deity should condescend to commune with such sinful worms: but his condescension and grace reflect a lustre on all his other attributes, and overwhelm us with wonder and astonishment. As for the pleasantness and peace which are found in the ways of religion, or the effect of it on our hearts and lives, we have the united testimony of all who ever devoted themselves to it, that “in keeping of God’s commandments there is great reward.” Indeed it is this excellency which helps the godly to know and understand the things themselves; at least it helps to enlarge and perfect their knowledge of them. The Holy Spirit first leads them to a life of godliness, and then discovers to them how fit in itself, how honourable to God, and beneficial to man, such a life is: and then this discovery confirms them in their ways: confirms them, I say, beyond every thing in the world; so that though they began to walk in the Lord’s ways from the fear of hell, and from a desire after heaven, they now walk in his ways because they are right; they now see, that to “yield themselves a living sacrifice to God is the most reasonable service” in the world: and so much is their knowledge and understanding confirmed by this discovery of the rectitude and excellency of God’s ways, that they would wish to walk in them, even though there were no heaven to reward their obedience, nor any hell to punish their disobedience: they can say with David, “I esteem thy commandments concerning all things to be right, and I hate every false way;” that is, “My soul approves the way of duty, therefore would I walk in it, and not for the sake of the reward: I hate sin, and therefore would I avoid it to the uttermost, and not merely because I am afraid of punishment: I would not be excused from my duty, if I might; nor would I practise sin, though I might do it with impunity.” On the other hand, this very excellency is one reason why none but the wise and prudent can know these things. A weak and disordered eye cannot bear the light. This is true with respect to spiritual light, as well as to the light of the sun. Our Lord says, that the ungodly “hate the light, neither come to the light; they love darkness rather than light.” If we draw a picture of morality, the amiableness of it will commend itself to them; but if we set before them a life of godliness, they are dazzled by it; they are hurt with it; its splendour, like that of the sun, overwhelms them: it is so high above them, that they cannot comprehend it: not having a spiritual discernment, they account it foolishness: it appears to them more like the ravings of enthusiasm, than the words of truth and soberness: they know not how to annex a proper meaning to our words: being low and carnal in their apprehensions, they cannot rise above a carnal sense of our expressions. We see therefore, that the very excellency of these things is one reason why the true knowledge of them is peculiar to the wise and prudent. Thus it was in our Lord’s time: he told his hearers, that the reason they murmured at his words was, that their apprehensions were carnal, whereas his words were spiritual: “Doth this offend you? The words that I speak unto you, they are spirit, and they are life.” At another time he said, “Why do ye not understand my speech? even because ye cannot hear my words.”
The other reason assigned by the prophet is taken from the use which different persons make of spiritual truths: “The just,” he observes, “will walk in them, but the transgressors will fall therein.”
Now the just and righteous, as far as they are acquainted with the ways of God, will endeavour to walk in them: they desire to reduce every truth to practice, and wish to have even “the thoughts of their hearts brought into captivity to the obedience of Christ:” and their knowledge is wonderfully furthered and advanced by this disposition: their apprehension is quickened by the previous disposition which they feel to embrace the truth; and their memory is strengthened by the love which they bear towards it, when once it is discovered. Hence unenlightened persons, who have studied the Scriptures critically for many years, are often not half so well acquainted with them as others of very inferior abilities, who, under the influence of such a disposition, have studied them but a short time: to the one, the Bible is “a sealed book;” its contents are dark, intricate, and unintelligible: to the other, it is clear, perspicuous, and easy to be understood: the one meets with nothing but difficulties and stumbling-blocks; the other has a clew to every truth contained in it. And whence is it that the one knows the mysteries of the kingdom, while the other sees nothing but dark and obscure parables? Our Lord enables us to solve this difficulty; “If any man,” says he, “will do my will, he shall know of the doctrine, whether it be of God;” his disposition and desire to do my will shall operate in such a manner as greatly to facilitate the understanding of my word.
On the other hand, the indisposition which others feel towards the ways of God will prevent the introduction of Divine knowledge into the soul: “the transgressors will fall therein.” The pillar and the cloud by which God led the Israelites, may serve to illustrate the operation of his word, by which he leads us: the cloud was a pillar of fire to give light to the Israelites by night, while it was a cloud of darkness towards the Egyptians, insomuch that they could not advance, but were obstructed in their march by means of it. Now so it is with the word of God: to God’s people, it exhibits a bright and luminous appearance, so that they can walk in the light of it: but to transgressors, who do not desire above all things to be conformed to it, it is an offence: to the former it is “a savour of life unto life;” but unto the latter it is “a savour of death unto death:” yea, Christ himself, who is the sum and substance of the Bible, is to the former “a sanctuary;” but to the latter “a snare and a gin, and a stone of stumbling and a rock of offence,” by means of which “many are snared, and taken, and fall,” to their more aggravated condemnation. Daily experience shews us that the strictness and purity of God’s ways are an offence unto many: they take occasion from what they hear to shew their enmity against God, more than ever they would have done, if the light had not been thus set before them: Christ being set forth, they make him only “a sign to be spoken against; and thus the thoughts of their hearts are revealed.” And that this vile and wicked disposition blinds them more than ever, we are sure from the testimony of our Lord: the Pharisees had shut their hearts against conviction, and then were incensed against our Lord for intimating that they were blind; “Are we blind also?” Upon which our Lord answers them, “If ye were blind, ye would have no sin: but now ye say, We see; therefore your sin remaineth.” It is evident therefore, that the very opposite uses which different persons make of the ways of God, must necessarily, and of themselves, as well as by Divine appointment, contribute greatly to enlighten the one, while the others are confirmed in ignorance and unbelief.]
Let us now conclude with an application of the foregoing truths;
1. To those who are unacquainted with the truths and ways of God—
[Many, it is to be feared, there are among you, who are wise and prudent enough with respect to the things of this world, but yet are miserably ignorant of the nature and excellency of vital godliness. Your own consciences testify, that you know not what it is to have God come down as the dew upon your souls: you know not what is meant by that beauty, that growth, that stability comma; that fragrancy, and that fruitfulness, which characterize the true Christian. Nay, some perhaps, instead of experiencing these things in their own souls, are hurt and offended by the very mention of them: instead of judging the ways of the Lord to be right, they are ready to condemn them as enthusiastic or righteous overmuch. To all such persons therefore, whether they be only ignorant of these things, or have taken offence at them, we must testify, that the ways of the Lord are right: whatever exception may be taken against them, they will assuredly prove right in the issue: “Wisdom will be justified of all her children.”We may challenge all the world to shew, that there is any thing unreasonable in a life of devotedness to God, or that such a life is not calculated to make us happy. Let me therefore entreat you to seek the knowledge of these things: your not having the wisdom and learning of this world will be no obstacle to your proficiency in divine knowledge: it is spiritual wisdom that you want: seek wisdom therefore from Him who has promised to “give it liberally, and without upbraiding:” seek prudence also; for “a prudent man,” says Solomon, “foreseeth the evil, and hideth himself; but the simple pass on and are punished.” But if you will not be persuaded, remember what God has said, “My people perish for lack of knowledge;” and again, “They are a people of no understanding; therefore He that made them will not have mercy on them, and He that formed them will shew them no favour.” Such declarations as these fully prove how awful it is to remain in ignorance: and therefore I entreat you all to improve your present opportunities. “Wisdom is the principal thing, therefore get wisdom; and, with all your getting, get understanding.”]
2. To those who know and walk in the ways of God—
[What do you owe to God, my Brethren, for the divine wisdom and prudence which he has bestowed upon you! Surely you were once foolish and unwise, even as others; and perhaps were ready to say of those who felt what you now experience, “Thou art beside thyself: much attention to religion hath made thee mad.” Well, bless God that your eyes are opened, and that, though ye were once blind, ye now see. Yet rest not in what ye have attained: you know but little yet in comparison of what remains to be known: there are heights and depths in divine things, which will be opened more and more to your view to all eternity; and the promise is, that “you shall know, if you follow on to know the Lord:” therefore seek to “grow in knowledge and in grace: while others stumble at the word, and make the ways of God an occasion of falling, do you be pressing forward; and let “your profiting appear unto all men.” Pray more and more for “a spirit of wisdom and understanding;” and endeavour, with truly Christian prudence, to act up to the convictions of your conscience: so shall your knowledge and holiness advance each other, till you come to that blessed place, where faith shall be turned into sight, and hope be consuminated in enjoyment.]