1 Corinthians 2:6-8 However, we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world… In the verses which precede the text, St. Paul reviews the motives which actuated him, and the line of conduct he had pursued during his ministry at Corinth. When he went there, two courses were open to him. He might have aimed to gain personal adherents, merely using Christianity as a means of displaying the extraordinary powers of mind. Nor can we doubt that he would have been successful. The other course was for him to gain believers in the gospel he preached, and disciples for the Master whom he served. Without the least hesitation, he chose the latter as his aim. Self was studiously kept in the background. This faithful man could say, with perfect sincerity, "We preach not ourselves, but Christ Jesus the Lord"; whilst he assigns this as his motive, "That your faith should not stand in the wisdom of men, but in the power of God." Now the steadfast pursuance of this plan, by St. Paul and his colleagues, gave a marked feature to the early Churches. I refer to their singular and rapidly acquired independence of apostolic care. Scarcely was a community of believers gathered, although it might be in the midst of some heathen city, before the little flock were left to themselves, to be instructed by their native teachers, and to preserve their fidelity by mutual oversight. Indeed, but for this, the progress of Christianity could not have been so rapid as it was. Its chief original agents were very few, and if they had been compelled to remain long in one place, only a much smaller portion of the world could have been covered by their labours. Here, in the text, we have described two foundations on which our faith may rest — "the wisdom of men," and "the power of God," and we have to make our election between them. I. THE HUMAN FOUNDATION. "The wisdom of men." 1. The personal influence of good and wise men in the Christian Church is an ordinance of God, and when kept within proper limits, is an incalculable blessing. It is perfectly right, as well as perfectly natural, that any man who is endowed with eminent gifts, added to sincere piety and fervent earnestness, should win the respect, affection, and confidence of brethren. They involuntarily place themselves under his direction, taking him as their guide and teacher. He becomes a high authority in their estimation. So far all is lawful; but go beyond this, and the most serious consequences follow. If any man was ever entitled to the kind of authority I have described, it was St. Paul, who not only had these personal excellences, but possessed supernatural inspiration. Yet hear how he limits that authority, and indicates a point where it would fail him — "Though we, or an angel from heaven, preach any other gospel unto you than that we have preached unto you, let him be accursed." Again, "Be ye followers of me"; but observe, he adds the qualification, "even as I also am of Christ." These limits to human influence, however, are commonly disregarded. There are human teachers who are not only allowed to be influential, but omnipotent; not only good, but perfect; not only wise, but infallible. Respect for them passes into blind obedience; affection into something very much like idolatry. Their utterances are regarded as above criticism. Whatever they say is taken as gospel; not because of its intrinsic truth and reasonableness, but because they say it. This is clearly a form of the evil which St. Paul so earnestly deprecated when he wrote, "that your faith should not stand in the wisdom ,of men." 2. This undue influence of men in matters of religion is not only exercised through their oral teaching, and over those who are personally acquainted with them, but also through their writings. No man who is sincerely anxious about his spiritual culture, and is glad of light, from any quarter, upon the most important of all subjects, can afford to neglect the stores of Christian thought which have come down to us as precious legacies from the past, or which are still issuing from the press. And yet the teachers, however wise and good, who speak to us through their books, ought to be listened to with the same cautious reserve as those who address us in an audible voice. They ought to be treated as helps, not as final authorities. Is it not a very common thing to hear the inquiry, not "What saith the Scriptures?" but, "What say the fathers? What saith St. Chrysostom? What saith St. Augustine?" And the answer obtained is considered as final. The opinions of commentators, the systems of theologians, and even the beautiful dreams of Christian poets, may be useful to us, but to take our religion from them alone is to let our faith stand in the wisdom of men. 3. A faith which rests on such a foundation must of necessity be insecure. If men have given us our faith, men can take it away from us. What one has built up, another can destroy. Are there not multitudes continually undergoing such changes of religious belief? They are ever passing from one teacher to another; the last and newest is sure to have them. No anchorage, no stability for them! Staggered by each new scientific theory, which appears hostile to religion, or captivated by the last vagary of superstition, they are "children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men." But insecurity of belief is not the only evil in their case. The life they live is as unstable as the faith they hold. Character degenerates, and every semblance of piety disappears, when the influence which gave birth to it is withdrawn. II. THE DIVINE FOUNDATION. "The power of God." We recognise this phrase as one which the apostle uses elsewhere. "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation." In the previous chapter he had said — "We preach Christ crucified.., the power of God." When, therefore, he desires that faith should stand in the power of God, he means that it should rest upon the gospel, and especially upon Christ, who is the gospel's central Object. This grand revelation has been made to the world once for all. It is open to universal, to individual inspection. We may be very thankful to another for telling us what he sees in Christ. For if he is a man of eminent piety, who has looked long and earnestly, with an eye whose perceptions love has quickened, and holiness has purified, he may point out to us some features which would otherwise have escaped our dimmer vision. But what he tells us should rather stimulate than supersede our personal observation. All such helps should be like the guide books which a traveller takes with him when he ascends a mountain. If he did not consult them now and then, he might miss some points of interest in the panorama which lies around him. But then he does not allow them to prevent him from using his own eyes. It is evident, however, that St. Paul meant something more than the contact of individual minds with Divine truth, when he speaks of faith standing in the power of God. The power of God can never give stability to faith until it actually enters the soul and exerts its mighty influence there; until Christianity ceases to be a mere set of opinions, and becomes a vital experience. It may seem very satisfactory to say — "my religion is not to be found in the teaching or writings of men, it is contained between the covers of the Bible." But if your religion is shut up there it is a worthless thing. It is not the perception, but the entrance of God's Word that giveth light, and heat, and life, to our dark, cold, dead nature. It is when the power of God brings peace to our conscience, and submission to our wayward will, and purity to our sinful heart, that it makes our faith a strong and indestructible thing. (B. Bird.) Parallel Verses KJV: Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: |
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