Isaías 33:6

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THE USE AND EXCELLENCY OF TRUE WISDOM

Isaías 33:6. Wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord is his treasure.

THIS is spoken respecting Hezekiah, king of Judah. His country had been invaded by Sennacherib, king of Assyria, by whom all the fenced cities of Judah had been taken. To arrest his course, and to save Jerusalem itself, Hezekiah sent to implore forgiveness for having rebelled against Sennacherib (to whom King Ahaz had made the kingdom tributary), and to declare his readiness to submit to any terms which the conqueror should impose. A very heavy contribution in silver and gold, amounting to above 266,000/., was exacted of him; and he was constrained to send “all the silver that was found in the House of the Lord and in the king’s house, and to cut off the gold from the doors of the Temple of the Lord, and from the pillars which he himself had overlaid,” in order to satisfy the demand [Note: 2 Reis 18:13; 2 Reis 18:16.]. Having thus paid the tribute, he hoped for peace. But Sennacherib soon violated his engagement; and, setting aside the treaty, sent his servant against Jerusalem, with an immense army, to besiege it [Note: ver. 17.]. No hope now remained to Hezekiah, but from God himself; to whom he applied in fervent prayer [Note: 2 Crônicas 32:20.]. And, on that occasion, the Prophet Isaiah, who had joined with him in crying unto God, was inspired to denounce against Sennacherib this judgment: “Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee [Note: ver. 1.].” This was speedily and literally fulfilled: for a hundred and eighty-five thousand of Sennacherib’s army being slain by an angel in one night, the remainder of them broke up the siege and retreated, leaving a great quantity of spoil behind them: and Sennacherib himself, on his return home, was “murdered by his own sons, whilst he was worshiping in the house of Nisroch his god [Note: Isaías 37:36.].” Thus did prayer effect what all the wealth of Hezekiah was unable to accomplish: and the reformation made amongst his subjects procured for him what all his armies had in vain endeavoured to effect—a complete deliverance from his powerful and victorious enemies: “Wisdom and knowledge, accompanied with real piety, became to him the stability of his times, and the strength of salvation: and the fear of the Lord was his best and most effectual treasure.”

Now, from this passage I will take occasion to shew the influence of true wisdom: First, As promoting the stability of an empire: and, Secondly, As advancing the prosperity of the soul.

I. Consider wisdom as promoting the stability of an empire—

By “wisdom and knowledge” we are not to understand what we generally comprehend under the term “science;” for we do not apprehend that the Jewish nation, at that time, or indeed at any time, made any grout proficiency in that species of learning. By “wisdom and knowledge” is meant a conformity of heart and life to the revealed will of God; a wisdom inseparably connected with “the fear of the Lord.” This appears from the preceding verse, where it is said, “The Lord is exalted; for he dwelleth on high: He hath filled Zion with judgment and righteousness: and wisdom and knowledge shall be the stability of thy times, and strength of salvation: the tear of the Lord is his treasure.” Indeed, it may be doubted whether what we call learning and science do at all necessarily advance the stability of an empire. They are doubtless of very extensive use to an empire, in a variety of views: but they are capable of great abuse; and, if separated from religion, may lead to the overthrow, as well as to the establishment, of an empire; as the recent history of a neighbouring kingdom has evinced. But the knowledge of which my text speaks, is a security to a kingdom. That “knowledge” is thus described by the Prophet Jeremiah: “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth ME, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord [Note: Jeremias 9:23.].” This explanation of the terms necessarily leads our minds to God as reconciled to us in the Son of his love: for it is in Christ Jesus alone that “the loving-kindness” of God has free scope for exercise towards fallen man; or indeed can be exercised at all, consistently with the demands of “righteousness and judgment:” and it is this knowledge alone which generates a filial “fear” in the heart of man.

Now, of this “wisdom and knowledge” it may be justly affirmed, that it tends to the stability of every empire in which it is found. So far as it prevailed at any time in the Jewish State, (for it was revealed to them, though darkly, in their ceremonial law,) they prospered: and whenever it was banished, they were delivered up into the hand of their enemies; as their whole history very clearly shews. The separation of the ten tribes, which proved such a permanent and fatal calamity to the whole nation, was appointed of God as a punishment for that iniquity which Solomon had introduced, and which had overspread the whole land. On the other hand, in consequence of the reformation introduced by Hezekiah, (which gave, as it were, for a time, a new character to his people,) the Prophet says, “Their place of defence shall be the munition of rocks; bread shall be given them, and their water shall be sure [Note: ver. 16.];” yea, “the Lord will be to them as a place of broad rivers and streams, wherein can go no galley with oars, neither can gallant ship pass thereby [Note: ver. 21.];” that is, whilst they were protected by the river, they should be inaccessible by vessels of any kind, the waters being too tempestuous for smaller boats, and too full of rocks and shoals to be navigated by larger ships; and thus, in the midst of hostile nations, should “Jerusalem be a quiet habitation, and a tabernacle that not all the power of their most inveterate enemies could move [Note: ver. 20.].”

True it is, that we, at this day, are not to look for such visible interpositions of the Deity as were vouchsafed to the Jews under what we may call their Theocracy. But God is still the Governor of the Universe, and does still deal with his people, in a measure, as in former days; punishing or protecting them, according as their iniquities are flagrant, or their piety profound. And I cannot but think, that though, for our abounding iniquities, God sorely chastened our nation in the last war, the prayers of thousands in this land prevailed to avert from us a vast pressure of calamity, to which all the rest of Europe was exposed. Certain I am, that “true wisdom and knowledge” have a proper tendency to promote our national welfare: as it is said, “Righteousness exalteth a nation; but sin is the reproach of any people [Note: Provérbios 14:34.].” Mere science may be associated with every thing that is evil: but piety, so far as it is true and genuine, will diffuse, through all ranks of people, a due attention to their respective duties, calling forth from Rulers equity and benevolence, and generating amongst subjects the habits of industry and content. Formed as human nature is, we cannot expect these things to be universal: but I hesitate not to say, that, in proportion as piety is the predominant feature of any people, there will be among them a patriotic ardour for the benefit of the community, and a simultaneous effort for the promotion of it.

But, to bring the matter more home to our own business and bosoms, I proceed to observe,

II.

That “wisdom and knowledge, when attended with a fear of the Lord,” will advance the prosperity of the soul.

“The fear of the Lord” is an essential part of true wisdom: as the Psalmist has said, “The fear of the Lord is the beginning of wisdom [Note: Salmos 111:10.].” And this is indeed “a treasure,” an inestimable treasure, to every one that possesses it: it is, in fact, a mine of wealth, of intellectual wealth, of moral wealth, of spiritual wealth, and of eternal wealth.

It is a source of Intellectual wealth. However this wisdom may, by many, be reputed folly, and considered as an indication of a weak mind, it most assuredly enlarges the understanding, and elevates its possessor above his fellows; yea, and above others also, who in natural capacity, and in literary attainments, are far his superiors. If we set before us two persons, one illiterate, and the other versed in arts and sciences, we should suppose, of course, that there can be no comparison between the two in point of intellect: and this is true, so far as arts and sciences are concerned; but let the weaker of them be imbued with divine wisdom, and actuated by the fear of God, and he will have a far juster apprehension of all the things of time and sense than the man of learning has ever attained. David says, “I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts [Note: Salmos 119:98.].” The mere worldly man, in his estimate of things, keeps eternity out of view: no wonder, therefore, that he “calls evil good, and good evil; and puts darkness for light, and light for darkness; bitter for sweet, and sweet for bitter [Note: Isaías 5:20.].” But the man who is taught of God has learned to view things in their true light, even as God himself views them; and he speaks of them in accordance with the representation given of them in the inspired volume. The principle of piety which is implanted in his soul has corrected and rectified his judgment: and if the conversation of these two men, the learned and the unlearned, each with his fellows, for the space of one hour, were recorded, we should be perfectly amazed at the mass of error contained in the one; whilst truth, with perhaps scarcely any mixture of error, pervaded the other. In fact, if the most learned of unregenerate men were, in his daily conversation, to betray as much ignorance of philosophical truth as he does of moral and religious truth, he would, to say the least, stand very low in the estimation of all who knew him: so true is that declaration of our blessed Lord, that “God has hid these things from the wise and prudent, and has revealed them unto babes [Note: Mateus 11:25.].” I again therefore say, that the knowledge of God in Christ Jesus is that which alone deserves the name of “wisdom;” and that all other knowledge, though, in reference to earthly things, of the highest value, is yet, in reference to heavenly things, no better than learned folly; as the Scriptures have most pointedly declared: 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 [Note: 1 Coríntios 1:19.]?”

But next, this knowledge is a mine of moral wealth. A man imbued with divine “wisdom” has within himself an entirely new standard, whereby to judge of morals, and to regulate his life. Previous to the enlightening of his mind by the Spirit of God, and to his acquaintance with God as reconciled to him in Christ Jesus, he was satisfied with refraining from outward acts of sin: he took little notice of his inward inclinations: he thought little of the sensual look, or the angry word; though God himself tells us, that in his estimation, the one is adultery, and the other murder. He made little account, also, of what the Apostle calls “spiritual filthiness [Note: 2 Coríntios 7:1.];” such as, pride, envy, discontent, covetousness, and the whole list of corruptions that reside chiefly in the soul. In a word, he was ignorant of the extent of the moral law, which requires a perfect conformity to God’s mind and will in every thing. But now he can be satisfied with nothing less than a perfect transformation into the divine mage. He longs to “mortify the whole body of sin:” and his one continued labour through life is, to “put off the old man, which is corrupt, according to the deceitful lusts; and to put on the new man, which, after God, is created in righteousness and true holiness [Note: Efésios 4:22.].”

Now, then, compare him with the unregenerate man in this respect also; and say whether he is not greatly enriched by his heavenly knowledge, and this fear of God? If it be true that man by sin was impoverished at first: then it is also true, that every man is enriched in proportion as he is sanctified. We may instance this in one single disposition, “a meek and quiet spirit;” respecting which I am authorized to affirm, that, in the sight of God, “it is an ornament of great price [Note: 1 Pedro 3:4.].” Our Lord compares such graces to “gold tried in the fire;” and declares the possessor of them to be truly “rich [Note: Apocalipse 3:18.].” We say, then, in reference to all such moral attainments, that they are a rich “treasure;” since “godliness, with contentment, is great gain [Note: 1 Timóteo 6:6.].”

I may further add, that this wisdom is a mine of spiritual wealth. Here I must bespeak your candour; because, in bringing forth “the deep things of God [Note: 1 Coríntios 2:10.],” I may be led into a field not commonly explored by the great and learned [Note: 1 Coríntios 1:26.]. But, without entering into this view of divine wisdom, I cannot do justice to my subject. I observe, then, that “the fear of God” opens, if I may so say, a new world to him in whom it is found. To speak of God as giving to his redeemed people a new sense, would doubtless be erroneous: for the spiritual man has no new faculty, but only a new application and use of the faculties he before possessed: but the Spirit of God, at the time of our conversion, does bring new objects to our senses; and enables us, through faith, to discern things which are altogether hid from the carnal man [Note: 1 Coríntios 2:9; 1 Coríntios 2:14.]. Nor let this appear strange. We all know the power of glasses to bring to our view things which, on account of their diminutiveness or distance, are incapable of being clearly discerned by our unassisted organs. We know, too, the power of light, which can render even the motes in the air visible to the naked eye, yea, and visible to one man, whilst they are hid from another who is close at his side. Now, such is the power with which the Spirit of God invests us, when he imparts to us “a spiritual discernment [Note: 1 Coríntios 2:9; 1 Coríntios 2:14.].” He brings to the eye of our minds “Him who is invisible [Note: Hebreus 11:27.];” and reflects such a light upon spiritual objects, as to give us a clear apprehension of them, and to make us as certain of their existence as if we beheld them with our bodily eyes. For instance, the man who is truly taught of God, sees God himself upon his throne as a reconciled God and Father; and beholds also the Lord Jesus Christ at the right hand of God, perpetually interceding for him. He apprehends, also, the love of God beaming in the Saviour’s countenance; and “comprehends it too, so far as a finite creature can comprehend it, in all its breadth and length, and depth and height [Note: Efésios 3:18.].” By the Holy Spirit, also, he is enabled to realize in his soul those divine impressions, “a spirit of adoption,” “the witness of the Spirit,” “the sealing of the Spirit,” and “the earnest of the Spirit;” and by means of these impressions, he feels “the love of God shed abroad in his heart,” and is filled with “a peace that passeth all understanding,” and “a joy that is unspeakable and glorified.”

I am aware that I have here entered upon ground untrodden by the natural man, and therefore unknown to him, and despised by him. But “among them that are perfect,” as the Apostle says, “we speak wisdom; not indeed the wisdom of this world, but the wisdom of God in a mystery,” which yet is “revealed to all whom God instructs by his Holy Spirit [Note: 1 Coríntios 2:6; 1 Coríntios 2:10.].” And now, I ask, What “treasure” in the universe can be compared with this 1 What is all earthly science in comparison of this? It is only as the twinkling of a star when compared with the splendour of the noon-day sun. This is well called “a treasure hid in a field:” to purchase which, every wise man will part with all that he possesses in the world [Note: Mateus 13:44.].

But we can never appreciate this wisdom aright, till we regard it as putting us into the possession of eternal wealth. We are told, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come [Note: 1 Timóteo 4:8.].” Its value, if this world alone were considered, would be inestimable: but when eternity is taken into the account, “its riches are absolutely unsearchable;” so that if all the angels in heaven were to exert their powers, they would never be able to compute them. Who shall say what it is to be admitted into the presence of the Most High; to behold the Saviour face to face; to participate his throne, and to be joint-heirs of his glory? In attempting to bring before you such a subject as this, we only “darken counsel by words without knowledge.” But all the glory and felicity of heaven are ours, if only we truly fear God. Indeed, God himself tells us, that “his delight is in them that fear him.” And what, I would ask, shall be done to those whom God delights to honour? Not even the angels around the throne are so blest as they whom the Saviour has washed in his own blood, and clothed in his own righteousness, and “presented faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.]:” for the saints are represented as standing immediately around the throne of God; whereas the angels are placed in an exterior circle round about the saints [Note: Apocalipse 7:9.]. And well it may be so, since the angels have but the righteousness of a creature; while the saints are clothed in the righteousness of Emmanuel, their redeeming God. I need not ask what the wisdom of this world can do for us in comparison of this? In the view of these things, it is mere “foolishness [Note: 1 Coríntios 3:19.].” It may edify and exalt us in this world; but it can do nothing for us in the world to come.

Enough, I think, has now been said to elucidate my text; and to shew, that that “wisdom” which brings in its train “the fear of God” is the richest of all “treasures;” and that, though a man possess nothing else, “in having that, he really possesses all things [Note: 2 Coríntios 6:10.].”

And now permit me to recommend this wisdom to your special attention. For the attainment of it, all our noble institutions were formed, and especially those which were established by our pious Founder [Note: Preached at the Commemoration in King’s Chapel, on March 25, 1828; the first Founder’s Day after the opening of the new Hall.]. And certainly our advantages, for the prosecution of it, are exceedingly great. Our freedom from earthly cares, and our seclusion from the world, afford us valuable opportunities for the acquisition of self-knowledge, and the knowledge of our God. Let us only be convinced that the pursuit of these is “wisdom,” and that the possession of them is “treasure,” and we shall have reason to bless our God for the peculiar benefits which we here enjoy. Let me not, however, be thought to undervalue science. I am far from wishing to detract from its merits. It is, as I have before said, of exceeding great value, both to the State, and to the person enriched by it. It has in the world a just pre-eminence above rank or wealth, and deservedly raises the possessor of it in the estimation of till around him. It is not the man of splendid title, or of great estate, that stands high in the esteem of his countrymen; but the man who, by his wisdom and knowledge, is enabled to explore the depths of philosophy, and to instruct mankind in the different departments of learning and science. I therefore would earnestly press upon my auditors, a diligent prosecution of knowledge in all those branches which are held in repute amongst us, and which administer to the improvement both of ourselves and others. But yet, its God, without intending to depreciate the sacrifices which he had enjoined, says, “I will have mercy, and not sacrifice;” so, without intending to disparage human learning, I would say, “Wisdom, divine wisdom, is the principal thing: therefore get wisdom; and with all your getting, get understanding [Note: Provérbios 4:7.].” Follow David in this respect: “One thing have I desired of the Lord,” says he, “which I will seek after, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple [Note: Salmos 27:4.].” And, if for this you are called to make any sacrifice, learn from St. Paul to say, “What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord [Note: Filipenses 3:7.].” I would further say, Spare no pains for the attainment of this knowledge. We well know what labour many endure in the prosecution of earthly knowledge; and shall we do less for the attainment of that which is divine? Nor let us be satisfied with a superficial view, and a slight experience, of these things; but rather, whatever we may have attained, let us, with St. Paul, “forget the things which are behind; and reach forth unto those that are before, and press toward the mark for the prize of the high calling of God in Christ Jesus [Note: Filipenses 3:12.]” We have enemies, greater than Sennacherib, to withstand, and difficulties greater than Hezekiah’s to overcome. We have to combat the world, the flesh, and the devil: but the principle which prevailed in Hezekiah will prevail in us; and the victory which awaited him awaits us also, if we will betake ourselves to God in prayer, and place all our confidence in him alone. “Wisdom and knowledge shall be the strength of salvation” to us; and we shall be “more than conquerors through Him that loved us.”

And well may such a victory be expected of us. We have long been, through the munificence of our Founder, and are now become, in a more especial manner, elevated to a very high degree of celebrity through the splendour of our outward appointments. Why, then, should we not be alike distinguished for our eminence in those moral excellencies which he wished us to aspire after; and which we are bound, by every consideration of gratitude and of duty, to display? He sought not to make us rich in this world, but “rich towards God:” and by the competence he has provided for us, he has cut off all excuse as arising from the pressure of conflicting duties. The world, then, may well expect this at our hands. And does not God expect it also? It is He, in fact, who has brought us hither, and invested us with these advantages. Yea, he has done infinitely more for us: he has given us his only-begotten Son, “who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich [Note: 2 Coríntios 8:9.].” Let us seek, then, “the true riches,” even those which Christ has purchased for us on the cross, and which he freely offers to us in his Gospel. We must all admit, that these treasures have had but little attraction hitherto in our eyes, and that we have sadly misimproved the talent committed to us. But henceforth let us awake to our duty, and no longer hide our talent in a napkin. Let us remember, that “where much has been given, much will be required;” and that if we labour not for these riches, we only deceive our own souls: for “where our treasure is, there will our heart be also.”