1. To individual character. Knowledge is being increased at a wonderful ratio. The learned man of a century ago would now be thought a sciolist. But there have been many drawbacks; many incapable of grasping all kinds of knowledge are not incapable of pretending that they have grasped them; hence the desire of intermeddling with all knowledge becomes pre-eminent folly, and hence generally the preference given to man of showy attainments, glib talk, and immodest assurance, above those of solid strength and genuine insight. And it is the same, too often, in the Church. In reference to this, let the words of the wise man be pondered: “With all thy getting, get understanding.” Even though our knowledge be less wide, let it be accurate. Let us ballast knowledge with common-sense; let our piety be manly; let our attitude be that of calm but constant progress. And let our motto be, “The greatest of these is charity.” Such a combination of knowledge and wisdom would give, as nothing else can, stability to individual character (H. E. I. 3075–3078).
2. In reference to states and kingdoms. Here, too, knowledge must meet with wisdom ere genuine stability can be secured. This was manifested in the last French and German war. Indeed, the whole history of France shows the evil of knowledge being separated from wisdom. We see this in its brilliant, but rash and dangerous science; in its literature—splendid in form, inferior in substance; in its raging love for display and thirst for war; in its popular idols—Henry IV., Mirabeau, Voltaire, and Napoleon—all men as full of ability as they were destitute of true wisdom.
3. The Church. The whole Bible has been taken to pieces. All the conceivable knowledge on the subject has been amassed. Now, here comes in the place for the exercise of wisdom. Let us not leap to conclusions; let us rather ask: “Where does wisdom dwell, and where is the place of understanding?” There is at present a divorce between knowledge and wisdom in spiritual matters; and seldom were manly morality and true religion in a feebler condition than in some quarters. There are noise and sound enough and to spare; but there is a lack of stability,—no progress at once in piety and intelligence (H. E. I. 3153–3155). Out of that gulf into which one-sidedness has plunged us, all-sidedness, broad charity, and wisdom can alone deliver us. Let us pray that these may abound, and introduce a period when wisdom and knowledge, walking hand in hand, shall be the stability of a better and nobler era!—George Gilfillan: The Study and the Pulpit, New Series, vol. vi. pp. 9–11.
These were the words of comfort by which Hezekiah was prepared to meet the invasion of the conquering Assyrians. In other times Judah fled for protection into the arms of Egypt. They thereby incurred God’s displeasure, and were invariably overtaken by the calamities from which they sought refuge. Hezekiah put his trust in Jehovah, and was not disappointed.
The text contains, at the same time, a general principle, viz., that wisdom (or practical religion) and knowledge are the best elements of the stability of any people. As patriots let us carefully consider it.
I. Christianity promotes wisdom and knowledge.
1. Christianity promotes wisdom. (1.) The God whom the Bible reveals is the fit object of reverence and love. It reveals the Divine attributes in forms the most fitted to fill the soul with solemn awe and reverence. It ascribes to Him eternal and unchangeable love, and reveals that love in forms of ineffable grace and mercy. It does not efface any of the more awful attributes of Godhead, or merge them in a perverted view of the parental relation; nor does it degrade His more amiable attributes into the tenderness, or rather weakness, which loses sight of the criminal’s guilt in the consideration of his misery—the world’s conception of the Divine! That character, however, is not enough to rekindle the flame of piety in a fallen world (James ii. 19). But (2.) Christianity provides, in the great facts through which it conveys the knowledge of God, the means of reducing men to contrition and restoring them to hope. The Gospel is adapted to convert the soul. How? In its adaptation the element of hope occupies no mean place. Any scheme of regeneration must contain a provision of mercy. By its mode of opening the door of hope; it impresses sinfulness on the mind; it moves to repentance, and inspires obedience on the ground of conscious obligation to Divine grace. The tendency of the doctrine of the cross is no doubtful matter (Rom. i. 16).
2. Christianity promotes knowledge. It points out the only true way to the knowledge of God; but further it promotes general knowledge. (1.) Revealing God, it makes known the highest truths; and, making known the highest truths, it promotes and facilitates inquiry into every other. The uncovered heavens reflect their light on all earthly things. (2.) By the healing power which it applies to the heart and conscience, it fits the soul for vigorous and healthful action. The Christian can have no reason to dread the advances of knowledge—he may tremble for the temporary evils resulting from philosophy, falsely so called.[4]
II. By promoting wisdom and knowledge, Christianity establishes a people.
1. It purifies and elevates society. (1.) It is an acknowledged fact that the Gospel makes man unfit for a state of slavery. It may teach submission to the bond, but it will create a moral influence whose fire will melt his chains. (2.) The Gospel civilises the savage. It produces dissatisfaction with his abjectness, and creates the desire and imparts the means of rising in the scale of intelligence.