Lucas 10:21

DISCOURSE: 1514
THE GOSPEL REVEALED TO BABES

Lucas 10:21. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

DEEP and mysterious are the ways of God, and “as far above our thoughts and ways, as the heavens are above the earth.”But the more they are contemplated, the more will they approve themselves to to us; even where they are most inscrutable, and where the heart of the natural man would be most ready to rise against them, a humble and pious mind will find abundant cause both for submission and joy. Of our blessed Lord we are often told, that he groaned in spirit: for indeed he was altogether “a man of sorrows, and acquainted with grief,” as his daily and hourly companion: but on one occasion it is said, that “he rejoiced in spirit;” and it was in an hour when he had been particularly contemplating the dispensations of his Father in relation to his Gospel. To the proud indeed this would be a subject of complaint and murmuring; but to the humble it was a proper ground of gratitude and thanksgiving. This is evident from the words before us; for the fuller understanding of which I will shew,

1. The conduct of God in relation to his Gospel—

Two things are here specified:

1. “He has hid it from the wise and prudent”—

[By “the wise and prudent” we are not to understand those that are truly wise and truly prudent, but those who are “wise in their own eyes, and prudent in their own sight,” who are just objects of God’s heavy displeasure [Note: Isaías 5:21. with Romanos 12:16.].

From these “God has hid” his Gospel. Not but that they have the same access to it as others, and might attain to the knowledge of it as well as others, if only they would seek it in a becoming spirit: for God does nothing either to withhold it from them, or to incapacitate them for the perception of it. God is said to do what he permits to be done [Note: Compare 2 Samuel 24:1. with 1 Crônicas 21:1.]: and it is not by any active exertion of his which man cannot withstand, but by such means only as leave men altogether responsible for their own blindness, that he hides his truth from the minds of any.

The Gospel is hid from this description of persons, partly, through the very constitution of the Gospel itself: for it reveals such a way of salvation as a proud conceited mind cannot receive: “it is foolishness to the natural man; neither can he receive it, because it is spiritually discerned [Note: 1 Coríntios 2:14.].” The doctrine of the cross is to the Jews a “stumbling-block, and to the Greeks foolishness [Note: 1 Coríntios 1:23.].” It was foretold by the Prophet Isaiah, that the same person who should “be for a sanctuary to his believing people, should be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem, many amongst whom should stumble, and fall, and be broken, and be snared, and be taken [Note: Isaías 8:14.].” And to the same effect was it said of Jesus, by the holy man who took him in his arms, that “he was set for the fall, as well as for the rising, of many in Israel, and for a sign that should be spoken against, that the thoughts of many hearts might be revealed [Note: Lucas 2:34.].”

It is yet further hid from them through the agency of Satan, to whom the blindness of unbelievers is especially ascribed, and who labours incessantly to prevent “the light of the glorious Gospel of Christ, who is the image of God, from shining unto them [Note: 2 Coríntios 4:4.].”

Doubtless it is also still further hid from them through their being given up by God to judicial blindness. “God’s Spirit will not always strive with man [Note: Gênesis 6:3.].” After having been long resisted, he will cease to “work upon their minds [Note: 1 Tessalonicenses 5:19.]:” they will then be given up to believe their own delusions [Note: 2 Tessalonicenses 2:11], and to be taken in their own craftiness; and all “their wisdom and prudence will be brought to nought [Note: 1 Coríntios 1:19; 1 Coríntios 3:19.].” In this way vast multitudes have been blinded in former ages [Note: Romanos 9:7.], and are blinded at this very hour.]

2. But “it is revealed unto babes”—

[The term, “babes,” includes not only those who are weak in respect of intellectual attainments, but those also, who, though of vigorous and cultivated minds, are sensible of their inability to discern spiritual truths without having first a spiritual discernment imparted to them.
To these the Gospel is revealed; and they have such a perception of it as brings peace into their souls, and holiness into their hearts and lives. Of course, we must not suppose that the mere circumstance of any person’s being weak in understanding will procure for him this blessing: but if he seek this blessing in God’s appointed way, the circumstance of his being of weak understanding shall not preclude him from the benefit. And in this respect persons of this description have an advantage, which is, that they are more easily convinced of their need of Divine teaching than persons of learning and refinement are; and are thereby more easily induced to seek of God the teaching of his good Spirit: and hence it is that many of them attain divine knowledge, whilst from the great mass of others it is hid.

That this preference is shewn to them is evident, both from the records of God’s word and from daily observation. Whom did our blessed Saviour choose for his Apostles? Not the learned of the Scribes and Pharisees, but a few poor fishermen. To the proud he spoke in parables; which afterwards to his child-like Disciples he explained; saying to them, “Unto you it is given to know the mysteries of the kingdom of heaven, but to others in parables; that seeing, they might not see, and hearing, they might not understand [Note: Lucas 8:10.]:” and hence of the Rulers and of the Pharisees it is asked, “Have any of them believed in him [Note: João 7:48.]?” In like manner the Apostles themselves found little success among the great and learned: “Not many wise men after the flesh, not many mighty, not many noble were called: but God chose the foolish things of the world to confound the wise, and the weak things to confound the mighty, yea, and things base and despised to bring to nought those which were high in worldly estimation, that no flesh might glory in his presence [Note: 1 Coríntios 1:27.].” And is it not so at this day? Who are the people that experience the enlightening, comforting, and transforming efficacy of the Gospel now? Are they the rich, and the great, and the learned? Would to God they were! But it is not so: it is to “babes, and not to the wise and prudent, that the Gospel is revealed” at this hour, as well as in former days: the Gospel has still the same stamp and character upon it as ever, in that “it is preached chiefly, if not exclusively, to the poor [Note: Mateus 11:5.],” and that “the common people hear it gladly [Note: Marcos 12:37.].”]

That the Divine conduct in this respect may not be an offence unto us, let us consider,

II.

The dispositions with which it should be contemplated by us—

We should be duly sensible that this is indeed the conduct of God in relation to his Gospel: and we should evince,

1. Our submission to it, as an act of sovereignty—

[Certainly in this matter God acts as a sovereign, who has a right to dispense his blessings to whomsoever he will: “it is even so, Father, for so it seemeth good in thy sight.” God might have revealed his Gospel to all, or hid it from all, if it had pleased him; and none would have had any right to complain. As well might the fallen angels complain that man alone had a Redeemer provided for him, as any child of man complain, that he has derived less advantage from the Gospel than another. Had any other of Paul’s hearers reason to complain, because “the Lord opened Lydia’s heart to attend to the things that were spoken by him?” Assuredly not: God’s grace is his own; and he may dispense it as he pleases, according to his own sovereign will and pleasure [Note: Efésios 1:5.Filipenses 2:13.]. He himself asks, “Is it not lawful for me to do what I will with mine own?” and if we claim such a right, much more may He, who is, as Jesus calls him, “Lord of heaven and earth,” and who consequently may dispose both of heaven and earth according to his will, and “without giving to us an account of any of his matters [Note: Jó 33:13.].” When therefore we behold this, shall we presume to strive with God, or to say unto him, ‘What doest thou?’ Shall the clay arraign the conduct of the potter, or “the vessel say to him that formed it, Why hast thou made me thus [Note: Romanos 9:20.]?” “He that reproveth God, let him answer it [Note: Jó 40:2.].”

Many, who see that God does indeed dispense his blessings according to his own good pleasure and the inscrutable counsel of his own will, endeavour to get rid of the notion of his sovereignty by asserting, that God has respect to some goodness in man which he has foreseen; and that he regulates his dispensations in accordance with some worthiness which he knows will at a future period appear in the objects of his choice, bestowing his favours on those who he knows will make a good use of them, and withholding them from those only who he foresees would abuse them. But, if this be so, how shall we understand those declarations of our Lord both in the preceding and following context? He turned him, we are told, to his Disciples, and said privately, “Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them [Note: ver. 23, 24.].” In this place the sovereign grace of God in the disposal of his gifts is clearly asserted. But you may say, ‘True; God gave to some what he withheld from others: but he gave to those who he knew would duly improve his gifts: and the persons from whom he withheld them, were involved in no responsibility on account of them. In order to prove the doctrine which has been insisted on, you must shew me, that God has bestowed the means of salvation on those who would not improve them, and withheld them from those who would have improved them: shew me this, and I grant that the point is established beyond a doubt. Look then at what our Lord asserts in the context respecting Tyre and Sidon, and Bethsaida and Chorazin. To these latter were means of conviction afforded, which were withheld from the former. Were these latter better than the former? Quite the reverse: had our Saviour’s miracles been wrought in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes; but when done in Capernaum, they had no other effect than thrusting her down the deeper into hell [Note: ver. 13–15.]. Now all this must have been foreknown to God, else Jesus could not so positively have asserted it: yet here is evidence, that God withheld from some the very means which they would have duly improved, and imparted to others those very same means which he knew they would abuse to their own more aggravated condemnation. What shall we say then to these things? God himself tells us what to say: “Be still, and know that I am God [Note: Salmos 46:10.],” who “have mercy on whom I will have mercy, and have compassion on whom I will have compassion [Note: Romanos 9:15; Romanos 9:18.].”]

2. Our gratitude for it as an act of mercy—

[Suppose that the Gospel were to be understood only as the deeper sciences are, by men of erudition and learning, in what a deplorable condition would the poor be! They have no time for laborious investigations, nor any of the endowments necessary for philosophical researches. They therefore could have no hope of ever attaining the knowledge of salvation. From absolute necessity their days must be consumed in making provision for the body: and unless they were so occupied, the whole world must be in a state of stagnation and want. But God has shewn no such partiality for the rich as to confine the knowledge of his Gospel to them. Earthly comforts indeed he has given in richer abundance to them; but spiritual blessings he has rather reserved for the poor: as St. James hath said; “Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him [Note: Tiago 2:5.].” Thus, where most there seems to have been an inequality in his dispensations, he has shewn an impartiality, making up to the one in spiritual blessings what he has withheld in temporal; and giving advantages in reference to eternity to those who have the less favourable lot in respect of the things of time and sense.

And is not this a ground, a just ground, of joy? Who, that sees what privations are often experienced by the poor, must not rejoice to be informed, that, taking both worlds into the account, there is a preponderance in their favour? Our blessed Lord rejoiced in this; yea, and leaped for joy [Note: ἠγαλλιάσατο.]: and we also, if our minds be constituted like his, shall from our inmost souls contemplate it with gratitude and thanksgiving.]

Let us learn then,
1.

Rightly to appreciate divine knowledge—

[We would on no account utter a word that should detract from the excellence of human knowledge. We readily allow that learning does elevate and expand the mind, so as to raise its possessor far above his fellows in many respects: but when compared with spiritual knowledge, it is a poor, and low, and grovelling attainment. St. Paul was excelled by none of his contemporaries in mental attainments: yet, valuable as he once esteemed them, he, when truly converted to God, said, “What things were gain to me, those I count but 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.].” And such must be your estimate also of this knowledge; for it is this only that will render us truly happy, either in this world or in that which is to come — — —]

2. To seek it in God’s appointed way—

[Human sciences are to be attained by study; but the knowledge of the Gospel must be gained by prayer. In the words immediately following my text, our Lord says, “No man knoweth who the Son is, but the Father; or who the Father is, but the Son, and he to whom the Son shall reveal him.” Know ye then that, though the study of the Holy Scriptures is necessary, it is not sufficient: for in the same place where you are told to “seek for wisdom as for hid treasures,” you are told to “lift up your voice, and to cry unto God for it; for that it is God alone who gives it [Note: Provérbios 2:1; Provérbios 2:6.].” Meditation and prayer must go hand in hand: and if you will seek for knowledge in this way, though you be but a babe, you shall attain it; and, though you be a mere “fool in all other respects, you shall not err therein [Note: Isaías 35:8.]” — — —]