For the Lord giveth wisdom.
The fountain of wisdom
I. That God is the only fountain of all true wisdom. Men say that the Deity is not the only source of it, but that much of it may be attained by a converse with beings most opposite to Him, even with wicked and reprobate spirits. Such were the oracles and gods of the Gentiles, which the wisest men among them, not excepting Socrates himself, consulted, to learn of them how to set about and manage their most weighty affairs. Their mistake arises from their confounding the notions of wisdom and of craft. A wise man cannot maintain his character without doing always that which is just and right. Nobody shall ever be able to persuade him that an ill thing can be a real benefit, or the part of a wise man or a true friend. A cunning and crafty man lays this down to himself for a general rule, that by all means whatsoever he must gain his point, and come at the end which he aims at. In his pursuit of it he will proceed in the path of righteousness if that leads him most directly and easily to it. But when truth is on the opposite side he first bespatters it with all imaginable defamations, and then strikes at it furiously in the disguise in which he has put it. The difference between the wise and cunning man is this: the wise man studies to be thoroughly and substantially good; the cunning man contents himself with the shadow and appearance of goodness. And this confirms the conclusion that God alone is the fountain of all true wisdom.
II. The only way to draw wisdom out of this fountain is by studying and practising the sacred oracles of God.
1. How does it appear that the books which are called the Word of God contain the precepts of sound wisdom? How can those books which are styled the Divine Word contain such wise directions as lead men to happiness? It is in the power of every man to be happy who governs himself by the directions of the Wold of God, because that teaches him to possess his soul in patience, trusting in God, whose command he obeys, that He will lead him in the right way.
2. Does not this Word of God enjoin men in certain cases to suffer things very grievous to flesh and blood? It does, and yet these proverbs of Solomon, which seldom carry our views beyond this life, do vehemently inculcate upon us a strict adherence to the rules of piety and virtue, as what will most effectually conduce to our present welfare, let the chances and accidents of our condition be what they will. The sacred maxims are most beneficial, both for public government and private life, without respect had to anything hereafter. Let us take the royal preacher’s word for it, that this science of Divine wisdom requires very intense and serious application of mind thoroughly to apprehend it. (W. Reading, M.A.)
Religion and the cultivation of the intellect
It is a serious evil if the best trained minds of the community are either hostile or indifferent to the claims of God. Students are placed in peculiar peril in respect of religion. There is a prevalent notion amongst half-educated people that the highest culture of the mind tends to the destruction of the religious spirit. There is now an antagonism between the school which prides itself upon its rationalism and the school which is equally entrenched in its strong faith. The habits of student life are not altogether helpful to the preservation of religious character. The studies, companions, work, and recreation, often operate injuriously upon the spiritual tone of men. Many, in the course of their study, have lost their faith.
I. Religion in relation to the ends of study. There are specific subjects of study bearing direct relation to a man’s life-work. But the real object of study is to discipline the powers and to strengthen the mind. Study which is intended to increase knowledge and to gather facts begins when student life ceases. The best student is the man who “is” most, not the man who has learned most. The highest ideal of study must be that which secures, or at least aims at securing, thoroughness of discipline and wholeness of view. Perfection, as the harmonious and free working of all parts and powers of the mind, must be the goal to which the student tends. To learn everything is not given to man, but to be his best self in everything which he can be, this is his privilege. It is here that the subject of religion comes to be considered by the student. The nature which he possesses is distinctly religious. If a man does not attend to that faculty whereby he regards God, he neglects that part of himself which is most important and influential. No man can afford to pass lightly by the claims upon him which are put forth by religion. The religious nature must be disciplined and cultured if we are to lay claim to wholeness of being. See the influence which religion has exerted upon our human life and history. Eliminate religion from the story of the world and what is left? Critics charge religion with being a hindrance to human progress. But this is the common logical fallacy of putting the universal in place of the particular. Certain forms of religious polity may have done so, but not religion. Religion has, more than aught else, aided man in his long and weary pilgrimage of progress. Religion cannot be easily set aside by those who are engaged in the cultivation of the mind. All men are dealing with religious topics. The most striking instance is to be found in the modern teachers of science. Scarcely a single man of science of any repute but deals with these all-absorbing points of human thought, and indeed cannot help himself. Religion is human.
II. Religion as an influence of deep and far-reaching power. The student cannot do his work as a common man. Intellectual cultivation is, as a rule, associated with moral refinement. The destruction of entire nature may be seen among students. This is generally preceded by neglect of the religious side of their nature--faith undermined either by the operations of intellectual doubt, or else still more seriously assailed by the numbing influences of sinful habits, but all proceeding in the first instance from the neglect of practical religion, the duties of prayer, and communion with the Unseen.
1. Religion renders the student reverent. Nothing is so unsuitable to the man who desires a cultivated mind as arrogance and self-esteem. All wisdom is humble. Reverence has been the mark of the profound and patient investigators of nature in all ages. Religion and its duties produce reverence.
2. Religion secures inward harmony of the powers. Man cannot gain intellectual vigour when his whole being is torn asunder by conflicting forces. Outward physical quietness is the necessary condition of study. Inward spiritual peace is as necessary, Religion will give this. Coming into proper relation to God, we find everything else in its place. To return to God is to return to the balance of our life. The religious life is only sustained by the knowledge of Him who is the express image of the Father, and the shining ray of the central light of God. Christ’s religion is the religion of intelligence. (Llewelyn D. Bevan, D.D.)
The Lord giveth wisdom
I. As to the excellency of Scripture wisdom; that surely may be accounted such which enlightens the understanding with the noblest and most blessed truth, and directs the will to the choice of the greatest good. And these being truths concerning the first, and best, and most excellent of Beings, are best suited to enlighten and improve, to raise and enlarge, the understanding of a reasonable creature; and being truths which have the fullest and clearest evidence as declared by God Himself, the God of truth, are best suited to satisfy a mind desirous of true knowledge.
II. How, and to what manner of persons, this wisdom of God is given.
1. Now, the manner in which God gives us this wisdom is by His Holy Spirit, the Enlightener and Sanctifier of the Church, by an outward and inward teaching.
(1) Outwardly He teaches us by giving a rule of faith and practice in things pertaining to God for the salvation of our souls. God also instructs us outwardly by the ministry of His Church, and the example of holy men and women.
(2) But these outward instructions and motives not being able of themselves to inspire us with religious wisdom, God is graciously pleased to teach us inwardly, also, by His Holy Spirit.
2. It remains to be inquired to whom God giveth this heavenly wisdom.
(1) To the humble attendant upon His Word.
(2) To the true believer of His Word.
(3) To the sincere practiser of His Word. A good life is the best key to Scripture. (T. Tamson, D. D.)