1 Corinthians 1:21 For after that in the wisdom of God the world by wisdom knew not God… In this verse we have two general parts especially considerable of us. First, the world's misimprovement and neglect of the opportunities of knowledge, which sometimes were afforded unto them. Secondly, the supply of this neglect by a new kind of dispensation to them. The former we have in these words, "the world by wisdom knew not God"; the latter we have in these: "After that... it pleased God by the foolishness," &c. We begin first of all with the former. First, the wisdom of God. What is the meaning of this? The wisdom of God is variously taken in Scripture. First, it is taken for an essential attribute of God (Job 12:13; Proverbs 8:14). But this is not that wisdom which is meant here in this place. Secondly, the wisdom of God is sometimes taken for Christ Himself, who is the wisdom of the Father: thus here in this very text (ver. 24), "Christ the power of God and the wisdom of God." Thirdly, the wisdom of God is taken for that wisdom which is in us, participative, and by derivation from God. Thus the wisdom of Solomon is called the wisdom of God (1 Kings 3:28). To Joseph it is said, "The Spirit of God was in him" in regard of his wisdom (Genesis 41:38, 39); and Daniel, it is said of him that he was a man "in whom the Spirit of the holy gods, and wisdom like the wisdom of the gods, was found in him" (Daniel 5:11). Fourthly, the wisdom of God is sometimes taken for the Scripture and Word of God, as Luke 11:49. Fifthly, the wisdom of God is taken more restrainedly for the doctrine of the gospel, and the great mysteries which are contained in that (1 Corinthians 2:7; Ephesians 3:10). Lastly, the wisdom of God is taken for the creation of the world; that wisdom which does shine forth in the creature, and the works of God in that respect. And so it is particularly to be understood here in this place. When it is said that "the world knew not God in the wisdom of God," the meaning is this, that they did not so improve that advantage for the knowledge of God by the creation, as indeed it became them to do so. This work of the creation is fitly called the wisdom of God, because the wisdom of God does therein very much appear to all such persons as will take notice of it (Romans 1:20; Psalm 104:24). The second is, what is meant by the world. And surely here, as in the first term, was understood the world for the frame of it, so also in this second term is understood the world for the inhabitants of it. That world which is opposed to the Church, these are the world which the apostle Paul points here unto in sundry respects. 1. Because they are most of the world in regard of their number. 2. Most in the world in regard of their interest. 3. Most in regard of their affections.The third is, what is meant by wisdom, "the world by wisdom"; surely that is the wisdom of the world, as the other was the wisdom of God. Well, but what now do ye call that here in this place? We may reduce it to two branches, either first of all, the wisdom of parts and natural wit and sagacity; or secondly, the wisdom of study and industry, learning and philosophy; their wisdom which consisted in knowledge of natural things. First, they knew Him confusedly, but not distinctly; they knew Him in the general, but not in reference to the right person. Secondly, they knew God imperfectly, and according to some weak and slender apprehensions which they had of Him in their minds, but they knew Him not in the latitude of those excellences which are to be found in Him. Thirdly, they knew God notionally, and in the speculation; they had some apprehensions of Him in their Understanding. But they did not know Him practically and in the effects, so as this knowledge had any influence upon their hearts for the ordering of their lives and conversations. Fourthly, they knew God essentially, as considered in His own nature, but they knew Him not dispensatively and representatively, as exhibited in Christ. I come now in the next place to the proposition itself thus explained as it lies in the text, that "in the wisdom of God the world by wisdom knew not God," which affords us this observation, as the moral of all, that the greatest wits of the, world having no more but the common light of nature, are oftentimes exceedingly to seek in the spiritual and saving knowledge of God. And I shall endeavour to make it good by a threefold consideration, and that founded upon the words of the text. First, the insufficiency of the medium, and that is the glory of God shining forth in the creatures, which is here called the wisdom of God. This of itself is insufficient to the producing of such a kind of knowledge as this is. There is not the least spire of grass, but it presents a god to our thoughts, much more the whole body of the creation. This does exhibit God a great deal more fully. But yet God as He is laid open in the gospel, and as He is made known in the preaching of the Word, this the creature does 'not show, nor is able to do it. Secondly, from the weakness of the faculty, the world by wisdom knew not God; that is, by its own wisdom, and that wisdom which is within the compass of itself, so it knew Him not. The wisdom of the world is insufficient alone of itself to bring any people to the saving knowledge of God: this is clear out of sundry places of Scripture (Matthew 16:17). So that we see how men may much abound in worldly wisdom, and yet fall short of evangelical knowledge. First, because this mystery of the gospel is a thing which is merely dependent upon the will and counsel of God Himself. Again it is said to be hid in God (Ephesians 3:9), that is, in the secret of His own purpose and eternal counsel. Secondly, as it is hid in God, so it is also hid. by God; and that of purpose, oftentimes, from those which are otherwise the wisest men in the world (Matthew 11:25). Thirdly, the world by the strength of natural wisdom is not able to know God in Christ, in regard of the disproportion betwixt the faculty and the object, the knowledge of Christ being of a far different and contrary nature and condition hereunto. We know that no faculty can act beyond its own sphere, nor reach an object which is above itself. As bodily eyes cannot see spiritual substances, no more can wit and natural sagacity be able to reach the knowledge of God in Christ, which is an object transcendent unto it. The improvement of this point to ourselves is not (as some would make it to be) from hence to cast a reproach and disparagement upon wit and human learning. There is a threefold disparagement especially which we do justly cast upon human learning and the wisdom of the world. First, comparative and exclusive, we do disparage it and diminish from it so. Human learning, if we compare it with Divine, and worldly wisdom with the wisdom from above; here it is as good as nothing (Philippians 3:8). Secondly, we do disparage human wisdom, as a ground. or argument of pride and boasting and carnal confidence. Thirdly, and more principally to our present purpose, we do disparage human wisdom in reference to such an effect as this, which is to bring those that have it to the saving knowledge of God in Christ. Here the wisdom of the world is too weak, and of small or no effect; it cannot do this. Go to now, let us see then in what sense we do disparage this wisdom of the world; namely, as in another case we seem likewise to disparage good works; this is not simply considered in themselves, but in order to justification and merit. The third is, from the perverseness of the subjects; namely, those persons in which this wisdom was, they did not do their duty to this purpose as they should, and from hence it comes to pass oftentimes that they are as they are. The world by wisdom might have known Him more than they did, if they had given themselves to it. But there was a manifold obstruction upon them, which is a great hindrance hereunto. At first, their non-attendancy, that they did mot heed nor apply their minds to these things. A scholar that looks off his book will never learn his letters, let them be written or printed before him in never so fair and elegant a character. Secondly, it proceeds from idleness and want of taking some pains with ourselves to dive into these things. A scholar must not only read but study, that will improve in any knowledge. A third obstruction to this knowledge is pride and scornfulness of spirit, because men think themselves too good to be taught or learn anything. Well, to close up all now with a brief word of application, let us consider what does result from these truths for our own use. And first let us here take notice of the corrupt nature which is in man, to be abased and humbled for it. Secondly, seeing the world by wisdom knew not God, let us then labour to find somewhat more in us than worldly wisdom. Thirdly, let those who know God and have this worldly wisdom, see what cause they have to bless God and to acknowledge His goodness to them. And again, for those who desire this wisdom, let them learn hence to veil and cover the other, and lay it down in order to the other, where it makes any opposition and resistance. Yet to conclude, let me add one thing more, and that is this, that though human wit does not give grace of itself, yet it does sometimes forward the means of grace, and accordingly is to be improved by us; as the star occasionally led the wise men to Christ. Again, though parts make us not good at first, yet when we are good they are good helps to make us better and more useful in the exercise of piety; and so likewise are we conscionably to use them. (Thomas Horton, D. D.) Parallel Verses KJV: 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. |
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