There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of Yahweh is your treasure.
Parallel Translations
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There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of Yahweh is your treasure.
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And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.
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And the stability of thy times shall be a hoard of salvation — wisdom and knowledge, and the fear of the LORD which is His treasure.
Cross-references (25)
Passages linked to Isaiah 33:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 112:1-3 Praise Yah! Blessed is the man who fears Yahweh, who delights greatly in his commandments. His offspring will be mighty in the land. The generation of the upright will be blessed. Wealth and riches are in his house. His righteousness endures forever.
- Proverbs 19:23 The fear of Yahweh leads to life, then contentment; he rests and will not be touched by trouble.
- 1 Timothy 4:8 For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now, and of that which is to come.
- Matthew 6:33 But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
- Proverbs 14:27 The fear of Yahweh is a fountain of life, turning people from the snares of death.
- 1 Timothy 6:6 But godliness with contentment is great gain.
- Psalms 27:1-2 Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid? When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
- Psalms 28:8 Yahweh is their strength. He is a stronghold of salvation to his anointed.
- Ecclesiastes 7:19 Wisdom is a strength to the wise man more than ten rulers who are in a city.
- Isaiah 11:2-5 Yahweh’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh. His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he will judge the poor with righteousness, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked. Righteousness will be the belt of his waist, and faithfulness the belt of his waist.
- Isaiah 51:6 Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish away like smoke, and the earth will wear out like a garment. Its inhabitants will die in the same way, but my salvation will be forever, and my righteousness will not be abolished.
- Proverbs 24:3-7 Through wisdom a house is built; by understanding it is established; by knowledge the rooms are filled with all rare and beautiful treasure. A wise man has great power; and a knowledgeable man increases strength; for by wise guidance you wage your war; and victory is in many advisors. Wisdom is too high for a fool. He doesn’t open his mouth in the gate.
- Isaiah 38:5-6 “Go, and tell Hezekiah, ‘Yahweh, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life. I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city.
- Ecclesiastes 7:12 For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
- 2 Chronicles 32:27-29 Hezekiah had exceedingly much riches and honor. He provided himself with treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of valuable vessels; also storehouses for the increase of grain, new wine, and oil; and stalls for all kinds of animals, and flocks in folds. Moreover he provided for himself cities, and possessions of flocks and herds in abundance; for God had given him abundant possessions.
- Psalms 45:4 In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.
- Psalms 140:7 Yahweh, the Lord, the strength of my salvation, you have covered my head in the day of battle.
- Proverbs 15:16 Better is little, with the fear of Yahweh, than great treasure with trouble.
- Proverbs 28:2 In rebellion, a land has many rulers, but order is maintained by a man of understanding and knowledge.
- Proverbs 28:15-16 As a roaring lion or a charging bear, so is a wicked ruler over helpless people. A tyrannical ruler lacks judgment. One who hates ill-gotten gain will have long days.
- Ecclesiastes 9:14-18 There was a little city, and few men within it; and a great king came against it, besieged it, and built great bulwarks against it. Now a poor wise man was found in it, and he by his wisdom delivered the city; yet no man remembered that same poor man. Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard. The words of the wise heard in quiet are better than the cry of him who rules among fools. Wisdom is better than weapons of war; but one sinner destroys much good.
- 2 Chronicles 32:20-21 Hezekiah the king and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. Yahweh sent an angel, who cut off all the mighty men of valor, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he had come into the house of his god, those who came out of his own body killed him there with the sword.
- Proverbs 29:4 The king by justice makes the land stable, but he who takes bribes tears it down.
- Jeremiah 22:15-17 “Should you reign, because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; so it was well, then. Wasn’t this to know me?” says Yahweh. But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.”
- 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain That is, in the days of Hezekiah.
That is, in the days of Hezekiah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 33:6 And wisdom and knowledge shall be the…
Isa 33:6 And wisdom and knowledge shall be the stability of thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.
Ver. 6. And wisdom and knowledge shall be the stability of thy times.] Thy times, O Hezekiah; but especially, O Christ. Or, the stability of thy times and strong safeguard shall thy wisdom and knowledge be. "By his knowledge" - that is, by faith in him - "shall my righteous servant" (Jesus Christ) "justify many"; {Isa 53:11} but these are also sanctified by him. The fear of the Lord is their treasure; they "hold faith and a good conscience, which some, having put away, concerning faith, have made shipwreck." {1Ti 1:19} {See Trapp on "1Ti 1:19"}
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The fear of the Lord is his treasure.] The spirit of this holy fear rested upon Christ, {Isa 11:2} and good Hezekiah was eminent for it, not for civil prudence only. This was flos regis, the fairest flower in all his garland; this is solidissima regiae politiae basis, as one {a} saith, the best policy, and the way to wealth.
{a} Paradin. in Symbol.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Wisdom and knowledge, to govern thyself and thy people…
Wisdom and knowledge, to govern thyself and thy people well, shall be the stability of thy times; of thy reign; times being oft put for things done in those times, as 1Ch 12:32; Psa 31:15; 37:18, &c. He turneth his speech to Hezekiah. The sense is, Thy throne shall be established upon the sure foundations of wisdom and justice.
Strength of salvation; thy saving strength, or thy strong or mighty salvation.
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The fear of the Lord is his treasure: and although thou shalt have great treasures of gold and silver, &c., yet thy chief treasure and delight is, and shall be, in promoting the fear and worship of God; which shall be a great honour and safeguard to thyself and people. He saith,
his treasure, for thy treasure, by a sudden change of the person, usual in these books.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And wisdom and knowledge shall be the stability of…
And wisdom and knowledge shall be the stability of thy times,.... Some take these words to be directed to Hezekiah; but rather they are an apostrophe to the Messiah, and respect the later times of Christ, when many shall run to and fro, and the knowledge of him shall be increased, and the earth shall be covered with it, as the waters cover the sea; and which, as it will make these times comfortable and pleasant, so firm, durable, and lasting: or else they are the words of believers in those times, addressed to Zion the church, before spoken of, observing the great increase of spiritual wisdom and knowledge after the destruction of antichrist; by means of which there would be settled times of peace, joy, and comfort to the church:
and strength of salvation; or "salvations" (x); or strong and lasting salvations; eternal salvation by Jesus Christ, and complete salvation from antichrist, and from every other enemy; which, together with spiritual wisdom, and experimental knowledge of Christ, and his Gospel, will be the stability of those happy times, which will make the spiritual reign of Christ. The whole may be rendered, according to the accents (y), and "he" (that is, the Lord, before spoken of) "shall be the stability of thy times; the strength of salvations shall be wisdom and knowledge":
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the fear of the Lord is his treasure; either Hezekiah's, as some, who esteemed the fear of the Lord above all his treasure; and was more zealous in settling and establishing the true worship of God than in amassing treasures to himself: or rather the Lord's treasure, from which he receives a tribute of honour, of more value than the greatest treasure: or, best of all, the church's treasure, and every true believer's; this being the beginning of wisdom, or true grace, the best of riches, and which secures the saints' final perseverance to glory, the better and more enduring substance.
(x) "fortitudo salutum", Pagninus, Montanus; "rebur ominis, vel multiplicis salutis", Junius & Tremellius, Piscator. (y) Vid. Reinbeck de Accent. Heb. p. 405.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thy times - He turns his speech to Hezekiah.…
Thy times - He turns his speech to Hezekiah. Thy throne shall be established upon the sure foundations of wisdom and justice. And strength - Thy strong salvation. The fear - Thy chief treasure is in promoting the fear and worship of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. His treasure - "Thy treasure."] Ὁ θησαυρος…
Verse 6. His treasure - "Thy treasure."] Ὁ θησαυρος σου, Sym. He had in his copy אצרך otsarcha, "thy treasure," not אצרו otsaro, "his treasure."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And wisdom and knowledge shall be - This verse…
And wisdom and knowledge shall be - This verse contains evidently an address to Hezekiah, and asserts that his reign would be characterized by the prevalence of piety and knowledge. This chapter abounds in sudden transitions; and it accords with its general character that when Yahweh had been addressed Isa 33:5, there should then be a direct address to Hezekiah.
The stability - This word denotes firmness, steadiness, constancy; and means that in his times knowledge and the fear of the Lord would be settled on a firm foundation. The whole history of the virtuous reign of Hezekiah shows that this was fulfilled (see 2 Kings 18)
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And strength of salvation - Or saving strength; that is, mighty or distinguished salvation. Thy times shah be distinguished for great reforms, and for the prevalence of the doctrines of salvation.
The fear of the Lord is his treasure - The principal riches of Hezekiah. His reign shall not be distinguished for wars and conquests, for commercial enterprise, or for external splendor, but for the prevalence of piety, and the fear of the Lord.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Faith. Sincerity and justice adorn the reigns of Ezechias…
Faith. Sincerity and justice adorn the reigns of Ezechias and Christ.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain wisdom--sacred; that is, piety.
wisdom--sacred; that is, piety.
thy--Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry.
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treasure--Not so much material wealth as piety shall constitute the riches of the nation (Pro 10:22; Pro 15:16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. The verse is difficult and may be construed…
6. The verse is difficult and may be construed in several ways. We might either render “and the stability of thy times shall be a store of salvation, wisdom, and knowledge” (virtually as R.V. marg.); or take the words “stability of thy times” as a complete sentence (see Davidson’s Synt. § 3, Rem. 2), and translate as follows: And there shall be stability in thy times; wisdom and knowledge are a store of salvation; the fear of Jehovah is his (Israel’s) treasure. The general idea is that a right religious attitude is the true strength of the nation and the pledge of its deliverance from all dangers. That the words “store” and “treasure” were suggested by the depleted treasury of Hezekiah is not a natural supposition.
The word times is used, as in Psa_31:15, in the sense of “predetermined lot.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) Wisdom and knowledge . . .—The words are…
(6) Wisdom and knowledge . . .—The words are used in the higher sense, as in Pro_1:1-4, in contrast with the craft and devices of men, just as the “fear of the Lord” is the true treasure, in contrast with the silver and gold in which Hezekiah had been led to place his trust.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Wisdom and knowledge shall be the stability of thy…
Wisdom and knowledge shall be the stability of thy times; literally, and the stability of thy times shall be (i.e. consist in) a rich store of salvations, wisdom, and knowledge. The prophet here addresses the people of Judah in the second person, though in the next clause he reverts to the third. Such transitions are common in ancient compositions, and especially characterize the writings of Isaiah. The fear of the Lord is his treasure; i.e. the wisdom intended is that which is based upon "the fear of the Lord". (Psa_111:10) This will be at once Judah"s "treasure," and a guarantee of stability to her government and institutions. (compare the Homiletics on Isa_32:15-17)
Ver. 6. The fear of the Lord, Judah"s treasure.
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The best treasure of a nation is a religious spirit. Judaea had been ravaged by the host of the Assyrians under Sennacherib, had had all her "fenced cities" taken, (Isa_36:1) had been stripped of her most precious treasures in silver and gold (2Ki_18:14-16; "Eponym Canon," p. 135) by the rapacious king, and was left with an empty treasury, downtrodden vineyards, and fields unsown; (2Ki_19:19) but her best treasure still remained to her she was rich in "the fear of the Lord." The fear of the Lord gave her
(1) wisdom, to direct her steps aright, to keep out of entangling alliances, and abstain from provoking attack;
(2) energy, to throw off her depression and struggle manfully against her misfortunes, to clear and sow her lands, replant her vineyards, (2Ki_19:19) and rebuild her villages and country towns; and
(3) complete trust in God, to support her amid all trials and troubles through which she might have to pass, and secure her against the despondency which is the worst foe of declining states. After the deliverance which she had experienced, it must have been plain to her that "God was in the midst of her;" that his power had no limit; and that, so long as she feared him and put her trust in his protection, she was safe from any and every enemy. A nation thus circumstanced is a thousand times richer than one which has countless store of silver and gold laid up in its treasuries, granaries overflowing, lands teeming with crops, magnificent cities full of goodly merchandise, well-stored magazines and arsenals, but no trust in a Divine Protector, nor reliance on him who is alone "mighty to save.
The secret of stability for every age.
This is presented by showing what would be the secret of stability in the kingdom of Hezekiah, when safety and peace were again restored. The prophet anticipates the removal of the great and serious national evils, which had brought on the people Divine judgments, and rejoices in the prospect that righteousness would exalt the nation." We may well think that, in thought, he passed on to the times of Messiah, when alone his great hopes could be perfectly realized. We have four words given as the great sources of the national security and stability righteousness, wisdom, and knowledge." If we attach precise and appropriate meanings to each of these, we shall learn what are the secrets of stability for all times.
I JUDGMENT. Not here equivalent to "wise decisions," "skillful plans," or good counsels." The idea is rather that of strong and vigorous dealing with sin. There is no security for any community or society that is weak in its handling of sin. And this is true also of the individual life; we must be resolute and firm in mastering our own habits and passions, "cutting off right hands, and plucking out right eyes." If a nation is to prosper it must be strong and firm in its judgments.
II RIGHTEOUSNESS. Here ordering life and relations by good and wise principles and rules. Unrighteousness is disorder the chaos which follows when "every man does that which is right in his own eyes." Righteousness, for a people, is rightness, corn-fortuity to good rules, the copying of good models. And this is a first and important sense of righteousness for the individual. It is the righteousness which a man may attain; but there is the further righteousness which a man may receive from Jehovah Tsidkenu, "the Lord our Righteousness.
III WISDOM. This, on its practical side, is the skilful ordering and rule of circumstances, so as to get the most and the best out of them, and resist the evils that may be connected with them. "The wisdom profitable to direct." The wisdom which may be illustrated for social and political life from the ever-watchful man of business, who seeks to turn everything to good account; or from the anxious housewife, who tries to make the best of everything.
IV KNOWLEDGE. Which, in this connection, is the careful adjustment of things which men may make on the bases of experience. Knowledge proving a practical help. The knowing man is the opposite of the simple, or inexperienced, man, who is bewildered and endangered by difficult circumstances. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Wisdom and knowledge shall be the stability of thy…
Isa_33:6
Wisdom and knowledge shall be the stability of thy times
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The advantages of Sunday Schools
I.
THE VALUABLY. INSTRUCTION IN THE ART OF READING WHICH THEY HAVE IMPARTED TO MANY WHO COULD NOT OTHERWISE HAVE ATTAINED IT.
II. THEY HAVE BEEN EMINENTLY USEFUL IN PROMOTING THE CIVILISATION OF THE INFERIOR ORDERS, AND IN PROVIDING A POWERFUL AND EFFECTUAL ANTIDOTE TO PAUPERISM AND MENDICITY.
III. THEY HAVE BEEN EXCEEDINGLY BENEFICIAL IN PRESERVING THE YOUNG FROM MANY CRIMES WHICH ARE DESTRUCTIVE OF THE PEACE AND ORDER OF SOCIETY.
IV. The higher and more important effects which have resulted from these schools, IN PROMOTING A SPIRIT OF PIETY AND VIRTUE AMONG THEIR YOUTHFUL PUPILS. (J. Brown, D. D.)
Christianity promotive of knowledge and of social well-being
The general principle is, that wisdom or practical religion and knowledge are the best elements of the stability of any people,--the best defence of any nation,--and that irrespective of the difference between a nation under the ordinary providence of God, and one enjoying a theocracy.
I. CHRISTIANITY PROMOTES WISDOM AND KNOWLEDGE. That Christianity promotes wisdom and knowledge we might conclude from facts which lie on the face of it, even before ascertaining the connection between the cause and the effect. We may assume Jesus Christ to be the living type of His own system, and He is the very impersonation of wisdom and knowledge. Then, wisdom and knowledge may be regarded as synonymous with practical Christianity. They are at least essential to its existence. We shall take them separately, and ascertain--
1. How the Gospel of Christ promotes wisdom, or that practical religion of which the fear and love of God are the principles. The God whom the Bible reveals is the fit object of reverence and love. The mere manifestation of the Divine character, however, invested with every possible perfection, is not enough to rekindle the flame of piety in a fallen world. It is otherwise with holy beings. But in our case the revelation is made to a race of apostates, partially acquainted with God, but estranged from Him in heart and will. 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 love. The Gospel is adapted to convert the soul. Any scheme whereby you would regenerate must contain a provision of mercy. And thus far the Gospel is adapted to produce practical piety. But this is not enough. The Gospel reveals a most glorious expedient for the vindication of the law, for the manifestation of the Divine righteousness, and of the demerit of sin, while it offers a free and eternal pardon. It opens the door of hope to the guiltiest criminal, but by the mode of doing it, it impresses his mind with a sense of his sinfulness, it moves him to repentance, and inspires him with all the zeal to obey that can arise from his conscious obligation to Divine grace.
2. Christianity promotes knowledge. Christianity contains the only true system of Divine knowledge. But further, Christianity promotes general knowledge. It is itself a system of truth and not of error, a system of knowledge and not of ignorance, a system of intelligence and not a mere bodily ceremonial or a dark superstition. The very commission it has received from heaven is, Go and teach all nations. Revealing God, it makes known the highest truths; and promotes and facilitates inquiry into every other. From this conviction we deduce principles which seem to possess all the simplicity of axioms. There cannot be any real contrariety between the doctrines of Christianity and the truths of reason or the facts of science.
II. BY PROMOTING WISDOM AND KNOWLEDGE, CHRISTIANITY ESTABLISHES A PEOPLE. In support of the proposition before us, we might reason a fortiori Christianity, by promoting wisdom and knowledge, purifies and elevates society,--how much more will it establish or give the elements of perpetuity to society. Take society in any of its lowest states, and you will find Christianity an adequate power to raise it. For example, it is an acknowledged fact, that the Gospel makes men unfit for a state of slavery. If Christianity thus elevates, how much more will it establish! But what are the means of the stability of a nation--what the elements of perpetuity? Religion, virtue, freedom, and good order. (J. Kennedy.)
National security and peace
I. TRUE PRACTICAL RELIGION PROHIBITS WHAT WOULD ENDANGER NATIONAL SECURITY AND PEACE.
II. WHILE RELIGION DISCOUNTENANCES WHAT WOULD BE PERNICIOUS IN PUBLIC LIFE, IT PROVIDES ALSO WHAT, IN OTHER RESPECTS, IS NECESSARY AND SALUTARY.
III. It is drawn from OBSERVATION AND EXPERIENCE. No argument is more valid or conclusive in confirmation of a fact. A single well-conducted experiment in philosophy may demonstrate the truth of a general principle; and, similarly, in morals and religion, the experience of a single nation, or the uniform experience of the ages, may attest the inutility or value of any particular theory or scheme. (T. S. Cartwright.)
Christian knowledge the source of other excellent knowledge
As Christianity introduced religious light, so did that light become the parent of every other kind of useful and excellent knowledge. When once the powers of the human mind are brought into acquaintance with evangelical truth, they acquire vigour, a strength and expansion in their exercise before unknown. And hence it is that the knowledge which the revealed truth of God communicates will be found in all ages to produce that discipline of mind which ministers so much to its strength, and places it in the most favourable circumstances for the discovery and acquisition of truth generally. So little opposition, in fact, is there between Christianity and true science, that all the most important discoveries of a scientific nature, all the knowledge whence nations derive power and refinement, have occurred in Christian nations, and Christian nations only. (R. Watson.)
The importance of religious knowledge
There appears no real connection between mere scientific knowledge and moral influence; the opinion that such a connection exists is false in its foundations and injurious in practice. No moral influence is exerted, except by the truths revealed to us in the Scriptures.
I. I AM TO MAKE AN APPEAL TO THE AUTHORITY OF SCRIPTURE, in support of the proposition that we have no right to expect any moral improvement from the influence of any kind of knowledge except that of Divine truth. It ought to be stated, that this sacred Book is altogether in favour of the cultivation of all useful knowledge, and its general circulation through society.
1. We turn to the Old Testament. We are there expressly required to view religion as wisdom. Wisdom, we are told, is the principal thing; and it is urged upon us that we get wisdom, yea, that with all our getting, we get understanding When the attainment of wisdom is thus inculcated and enjoined, we may well inquire, What kind of wisdom is it to which so many moral effects are ascribed? It is not to scientific wisdom, but to moral wisdom: to the knowledge of God and His will; to the knowledge of our own obligations and duties; to the knowledge which applies to man as an accountable creature, destined to a future judgment; to the knowledge of the way in which man, as a sinner, may find pardon, and peace, and holiness from God, whom he has offended. All this is included in the scriptural idea of wisdom; and it is to this only that moral results are ascribed.
2. We find the same sentiment in the New Testament. Jesus Christ never drops a word from which it might be gathered that mere knowledge, knowledge of any and every kind, is sufficient to exert a moral influence on the mind and character. On the contrary, there are passages in which He represents it as operating to the hindrance of salvation. So that solemn declaration in Matthew: I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. So in the writings of the Apostles. The Gospel, which gives moral knowledge, they declare to be the power of God unto salvation to every one that believeth; while of the wisdom of the world, so long tried among the heathen, they only declare, that the world by wisdom knew not God. When St. Paul points to the injurious effects of philosophy and vain deceit, he tells us that he means that which is after the tradition of men, after the rudiments of this world, and not after Christ. Such philosophy could not be depended upon to conquer a single vice, or implant a single principle of virtue, and therefore he pronounces it to be but vain deceit, empty and powerless.
II. Let us now consider THE MANNER BY WHICH RELIGIOUS KNOWLEDGE OPERATES TO PRODUCE THESE MORAL RESULTS. That such results are produced will appear--
1. From the truths which it presents to the mind; God, &c.
2. The law of God presents a standard of duty, binding on the conscience; for there can be no authoritative standard of right and wrong except by revelation from God Himself, the supreme Lawgiver.
3. We have appealed to the Scriptures. Now, these assure us that, along with the truth of God, there goes an accompanying influence; the words that are spoken to you are spirit and life. This is because the illuminations of the Holy Ghost go along with them.
III. BY NO OTHER SPECIES OF KNOWLEDGE THAN THAT WHICH WE HAVE BEEN CONSIDERING CAN THIS MORAL INFLUENCE BE EXERTED.
1. Though many seem to take for granted that, if we circulate knowledge, we improve society, it is nevertheless true that there are many kinds of knowledge which do not contribute to the improvement of morals.
2. All experience is against the supposition I am combating.
3. But let us even suppose that morals are taught. What then? I am aware that there are often some moral instructions added to systems of education; some moral precepts in which all will agree are, perhaps, even selected from the Book of God; still, if this Book be true, even such teaching must fail. This Book has its doctrines and promises, as well as its moral precepts; and its morals are connected most intimately both with its doctrines and promises. Man must be taught not only what is right, but why it is right; and he must be shown that he is bound to do it. The term duty refers not merely to the action which is to be done, but to the obligation to do it. Take, then, the morality of the Bible away from that with which God has connected it, and you make it powerless. (R. Watson.)
The education of the poor
We seem to have here something like a prophetic sanction for the propagation of knowledge Isaiah, in speaking of the future prosperity of the Jewish empire, rests the stability of its fortunes, not upon wealth, nor extensive dominion, but directly upon knowledge.
1. The most common objection to the education of the lower orders of the community is, that the poor, proud of the distinction of learning, will not submit to the performance of those lower offices of life which are necessary to the well-being of a State. Our poorer brethren do not toil because they are ignorant; neither would they cease to toil because they were instructed; the fabric of human happiness God has placed upon much stronger foundations; they labour, because they cannot live without labour; this has ever been sufficient to stimulate, and to continue the energy of man, and will, and must ever stimulate it, and secure its continuance, while heaven and earth remain.
2. The next objection urged against the education of the poor is, that the most ignorant poor, in country villages, are the best; and that the poor of large towns, as they gain in intelligence, lose in character, and become corrupt as they become knowing; but the country poor, it should be remembered, are the fewest in number; they are not exposed to all those innumerable temptations which corrupt the populace of large towns; this, and not their ignorance, is the cause of their superior decency in morals and religion.
3. In considering the effects of educating the poor, we must not merely dwell upon the power, but upon the tendency which we have created to use that power aright; not merely ask if it is a good thing for the poor to read, but to read such books as are full of wise and useful advice. A mere instrument for acquiring knowledge may be used with equal success, either for a good or a bad purpose; but education never gives the instrument without teaching the proper method of using it, and without inspiring a strong desire to use it in that manner.
4. Education may easily be made to supply, hereafter, the most innocent source of amusement, and to lessen those vices which proceed from want of interesting occupation; it subdues ferocity, by raising up an admiration for something besides brutal strength, and brutal courage.
5. We must remember, in this question, that all experience is in our favour.
6. There are many methods in which a community is considerably benefited by the education of its poor; a human being who is educated is, for many purposes of commerce, a much more useful and convenient instrument; and the advantage to be derived from the universal diffusion of this power is not to be overlooked in a discussion of this nature.
7. I would ask those who place such confidence in the benefits of ignorance, how far they would choose to carry these benefits? for, if the safety of a State depends upon its ignorance, then, the more ignorance the more safety. (S. Smith, M. A.)
Education
Education is the chief defence of nations. (Edmund Burke.)
Education
The schoolmaster is abroad! I trust more to him, armed with his primer, than I do to the soldier in full military array, for the upholding and extending the liberties of his country. (Lord Brougham.)
Education contributes to the welfare of the State
The ravages of the Danes had totally extinguished any small sparks of learning, by the dispersion of the monks, and the burning their monasteries and libraries. To repair these misfortunes, Alfred (the Great), like Charlemagne, invited learned men from all quarters of Europe to reside in his dominions. He established schools, and enjoined every freeholder possessed of two ploughs to send his children there for instruction. He is said to have founded, or, at least, to have liberally endowed the illustrious seminary afterward known as the University of Oxford. (Tytlers History.)
The fear of the Lord is his treasure
The fear of the Lord
There is a servile fear of God which wicked men possess, but that which distinguishes the believer is filial and reverential.
He fears, not because he has sinned, but that he may not sin; and dreads not so much the punishment of sin as the commission of it. He fears God as a friend, and not as an enemy; as a father, and not as a judge. The Scripture speaks of a natural and constitutional fear, arising from pusillanimity and want of courage, whereby persons are alarmed at the least appearance of danger, and sink under the slightest affliction. They fear where no fear is, and flee when no one pursueth. There is also a superstitious fear, which is forbidden as inconsistent with the fear of God. There is likewise a fear which tends to desperation, and sometimes ends in it; a fear which hath torment, and is attended with a spirit of bondage. In distinction from this, there is a fear arising from distrust, the fruit of unbelief, which good men too frequently betray in this imperfect state, but which the Scripture justly condemns. The fear of the Lord is a gracious principle wrought in the soul by the Holy Spirit, and consists in a reverential regard for the Divine authority and glory.
I. Enquire WHEREIN THE FEAR OF THE LORD CONSISTS. God is the immediate object of it; and it consists in a mixture of admiration and love, arising from an apprehension of His incomparable excellences and infinite superiority, joined with a humble hope of interest in His favour and regard.
1. The greatness and majesty of God may well excite our fear, and fill us with the deepest reverence and awe.
2. His omnipresence and allseeing eye are a sufficient ground of fear to sinful and erring creatures.
3. The justice and holiness of God are adapted to excite our fear.
4. There is something awful even in the Divine goodness (Psa_130:4).
II. THE ADVANTAGES ARISING FROM THIS HOLY PRINCIPLE. The fear of the Lord is his treasure.
1. It is in its own nature exceedingly precious, and all the things of this world are base and mean in comparison of it.
2. It answers the most valuable purposes.
3. Its advantages are permanent.
4. It is called a treasure in order to teach us the following things--
(1) The necessity of seeking after it that we may fully possess it.
(2) That we may be taught highly to value and esteem it.
(3) That we may be careful to cultivate and preserve it.
(4) We are hereby taught to impart this inestimable treasure to others, and to enrich the world with it, by endeavouring to inspire them also with the fear of God. (B. Beddome, M. A.)
The great value of the fear of the Lord
It keeps the conscience tender, and the mind spiritual, and is the enemy of arrogance and pride. Hence the apostle joins these two together: Be not high-minded, but fear (Rom_11:20). If we fear the Lord, we shall dread all formality and hypocrisy, and shall serve Him in sincerity and truth (Jos_24:14). It will also inspire us with courage and fortitude, and enable us to say as Nehemiah did in the face of the greatest danger, Should such a man as I flee? All lesser fears are swallowed up of this great fear, the fear of God. A heart fully impressed with it can neither sink into stupidity, or indulge in any unbecoming levity; will neither be too much elated with prosperity, or depressed by adversity. The fear of the Lord will also guard us against evil compliances, and criminal indulgences. It stands as a sentinel over the soul, warns it of approaching dangers, and suppresses the first risings of corruption, before they break forth into actual sins. I will do you no hurt, says Joseph to his brethren, for I fear God. Though at the utmost distance from presumption, it produces a holy confidence in God (Psa_147:11). The same Divine excellences which are incitements to fear are also attractives to love; so that these kindred graces are not only planted but flourish together, and the same promises are made to both. The Lord will fulfil the desire of them that fear Him; He also preserveth all them that love Him. (Psa_145:19-20). A servile fear contracts the mind; but an ingenuous fear of God enlarges the heart in His service. The one diverts us from the path of duty, the other disposes us to walk in it; the one is slothful and indolent, the other active and persevering. Blessed is the man that feareth the Lord, that delighteth greatly in His commandments (Psa_112:1-10. I). And when David himself prayed to be taught Gods ways, so as to walk in the truth, he added, Unite my heart to fear Thy name (Psa_86:11). The fear of the Lord is indeed a universal good; it affords peace of conscience, support under affliction, and comfort in the view of death. The fear of the Lord tendeth to life, a long life, a comfortable life, and life everlasting. As the heaven is high above the earth, so great is His mercy towards them that fear Him; like as a father pitieth his children, so the Lord pitieth them that fear Him. Oh how great is His goodness, which He has laid up for them that fear Him; which He has wrought for them that trust in Him, before the sons of men (Psa_31:19; Psa_103:11-13). (B. Beddome, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain (Sunday School Anniversary.)
THE IMPORTANCE OF RELIGIOUS KNOWLEDGE
(Sunday School Anniversary.)
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Isa_33:6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation.
Primarily these words seem to have been spoken of Hezekiah, of the happiness and security which the Jews experienced under his reign,—a reign which was evidently blessed of God to their good; but, like many other predictions, it has a larger application. It refers to the kingdom of the Messiah; to the blessings resulting from the reign of Christ over His redeemed people (chap. Isa_32:1-2). The declaration is, that in the time of the Messiah there should be a diffusion of knowledge so wide and efficacious that society should be rendered stable and tranquil by it; that this wisdom and knowledge should produce salvation, or deliverance from temporal and spiritual calamities; and that this salvation should be a strong one. This has been already in part fulfilled; but only in part. Christianity introduced religious light; and that light became the parent of every other kind of useful and excellent knowledge. So little opposition is there between Christianity and true science, that all the most important discoveries of a scientific nature, all the knowledge whence nations derive power and refinement, have occurred in Christian nations, and Christian nations only. It is now generally agreed that it is only from the diffusion of wisdom and knowledge that we can expect settled and tranquil times. But we must remember that there is no real connection between mere scientific knowledge and moral influence. The proposition which I shall endeavour to establish is, that no moral influence is exerted, except by the truths revealed to us in the Scriptures; and that whatever effects are produced by knowledge of any other kind, those effects do not constitute a real moral improvement, either of society or of individuals.
I. I APPEAL TO THE AUTHORITY OF SCRIPTURE. The Bible is favourable to knowledge. Every Jewish parent was commanded to teach his children diligently the laws and statutes which God had given, and the historical circumstances with which they were connected; that so they might be, in the sight of all the nations, a wise and understanding people. The New Testament likewise commands all believers diligently to study the facts and doctrines of their faith. Neither the Mosaic nor the Christian religion was founded in ignorance. But throughout the Old Testament, where any moral influence is ascribed to wisdom, it is the true knowledge of God that is to be understood, and that only. So in the New Testament, so far from finding any intimation that mere knowledge, of any and every kind, is sufficient to exert a moral influence on the heart and mind, we find passages in which it is represented as operating to the hindrance of salvation (Mat_11:25; 1Co_1:21; Col_2:8).
II. I APPEAL TO REASON. Reason shows—
1. That religious knowledge tends to produce moral results. This is the natural effects of the truths it presents to the mind, and of the standard of duty which it holds up before us.
2. That all kinds of knowledge which exert no power upon the conscience must leave the life unreformed. He who expects a moral result from mere worldly knowledge, looks for an effect without a cause; as well might he expect a man to become a skilful botanist by studying astronomy. To improve the morals you must give moral instruction; and this is what no branch of science even professes to do. We take nothing from the just value of science by confining it to its proper objects. One science only can improve your morals, even that divine philosophy which describes, with authority, the manner of life to which God, your Sovereign and Judge, requires you to conform.
III. I APPEAL TO EXPERIENCE. Reason shows that between religious knowledge and morality there is a connection, and that between morality and any other knowledge there is no connection whatever [1216] And this is also the testimony of experience in all times and countries [1219]
[1216] What connection is there between the knowledge of mechanics and morality? What moral duty have you impressed on the conscience when you have taught a man to make a table? So with the knowledge of numbers, or of language, whether ancient or modern. In none of these sciences is there any principle that can connect itself with moral feeling.—Watson.
[1219] The Gospel was first preached, beyond the limits of the Jewish church, to a very refined, but to a very immoral people. Even with what they had learned from tradition, the wisest among them—I may not even except Socrates—could contemplate with perfect indifference, and even practise, the most abominable vices. The same results are found in our own day. Wherever infidelity prevails, we witness the decay and destruction of moral principle. We find, perhaps, some exceptions in Christian countries; but let us see how they are produced, and we shall find that they prove the rule. They proceed from awe of public opinion; from a feeling of shame with regard to personal honour and character. But what provides that standard whose elevated purity men thus practically acknowledge, even while they reject its source? It is this book, it is the faithful preaching of the Gospel, which so keeps up the standard of public opinion that even infidels are obliged to acknowledge its authority. Even among our peasants who have been carefully instructed in religious truth—men without a single ray of science—we find the practice of all the Christian virtues; whilst, too often, we see the brightest beams of human philosophy gilding and giving splendour to baseness and corruption.—Watson.
CONCLUSION.—
1. Morality must have a religious basis. Man must be taught not only what is right, but why it is right; and he must be shown that he is bound to do it. The term “duty” refers not merely to the action which is to be done, but to the obligations to do it. Take away the morality of the Bible from that with which God has connected it, and you make it powerless. Moral influence and power come only from the whole truth of God.
2. The whole truth of God is used by the Holy Spirit as an instrument to effect moral reformations, and that truth only. We have here another most important reason for looking for the advancement of morality from the diffusion of such truth only [1222]
3. Religious truth benefits only those who make it their earnest study. It does not operate necessarily. The Bible must be diligently read, with much prayer that its teachings may be applied to your conscience; that they may be in you a good seed sown in good ground.
4. The duty of parents is thus made plain.
5. We see also the true aim and the extreme value of Sunday schools.—Richard Watson: Works, vol. ix. pp. 458–471.
[1222] Along with the truth of God there goes an accompanying influence. The words that are spoken to you are “spirit and life:” this is because the illuminations of the Holy Ghost go along with them. We may not overlook the fallen state of man; he is dead in trespasses and sins. The very law is weak through the flesh; it gives direction, but it cannot give life. The Spirit must convince men of sin and righteousness; and if He be removed, the Agent is taken away by whom only our moral renovation can be effected. Now, this blessed, this mighty Spirit only works on our hearts in connection with His own revealed truth; it is not with human science that He works for the amendment of our principles and tempers.—Watson.
I. What constitutes “stability of times?”
1. Civil order and subjection to law.
2. A regular flow of commerce, and employment for the several orders of men.
3. Freedom from war, defensive or aggressive.
II. What influence has the “wisdom and knowledge” of Christianity on “the stability of times?”
1. The principles and rules of Christianity are those of practical “wisdom and knowledge,” and must, if acted on, give “stability of times.” Look at its instructions in relation to civil government (Rom_13:1-2; Rom_13:6-7; 1Ti_2:1-3); to the domestic and social duties of life (Col_3:18 to Col_4:1; 1Ti_6:1); to integrity, industry, and love of our fellow-men (Rom_13:8-10; 1Th_4:2). Universal conformity to such precepts would produce universal harmony, industry, and confidence. With equal clearness it denounces oppression, insubordination, and war. Were these injunctions and prohibitions heeded, a new era of settled prosperity would begin (H. E. I. 1124–1132, 1134).
2. Christianity gives “stability of times” by the intellectual wisdom and knowledge it imparts. What a contrast in this respect between Christian and heathen nations! Christianity promotes intellectual strength by the grandeur of the subjects which it brings before the mind, by the freedom it enjoins in the exercise of every right, and by the rules it gives for the government of nations and the guidance of individuals. All its instructions are those of wisdom and mental strength. Moreover it enlarges the conceptions of those who receive it, by leading them to strive to promote the welfare of the whole world.
3. By its sanctifying influence. The real causes of peace and permanent prosperity are moral; and the very tendency of Christianity is to promote civil order, integrity, industry, and benevolent conduct (H. E. I. 4164–4166).
4. By leading men to that obedience to the laws of God which brings down upon them His blessing.
From all this it follows,
1. That it is the wisdom of every nation that has the knowledge of Christianity to retain and improve it, and to guard against its corruption and abuse. Whatever diminishes its purity weakens its practical influence.
2. That we should gratefully acknowledge how much we owe to God for “the wisdom and knowledge” which He has imparted to us. Let us trace our prosperity to its true cause.
3. That national ruin will be the result, if we reject “the wisdom and knowledge” God has vouchsafed to us.
4. That every one who seeks for himself the “wisdom and knowledge” of the Bible is a patriot. He adds, in his own personal religion, to the stability and wealth of the nation.
5. That true patriotism will lead us to value and support those institutions which exist for the diffusion of the Gospel in our own and other lands.—John Johnson, M.A.: Sermons, vol. ii. pp. 156–177.
I. Wisdom and knowledge both resemble and differ from each other, and should be carefully distinguished. Many have great knowledge and no wisdom. Some have wisdom and little knowledge. Wisdom is knowledge digested and turned to account; knowledge is the food swallowed; wisdom is the food changed into chyle and blood, and sent through the system. Knowledge is often a mere chaotic mass; wisdom is that mass reduced to order. Knowledge may remain inactive in the memory and understanding; wisdom is the same turned to practice and incarnated in life. Many men possess great knowledge, but hold it in unrighteousness; hold it along with folly, indolence, and a host of other counterbalancing elements. The wise man may err like others; but his general conduct and the general course of his mind are well regulated. “Wisdom is profitable to direct.” Knowledge puffeth up; but wisdom is too calm and moderate, too wide in its views, and too sober in its spirit to be often found in alliance with undue self-esteem. The man of knowledge resembles Dr. Kippis, of whom Hall said that he put so many books in his head that his brains could not move. In a mind like Burke’s, the more books that were heaped upon the fiery and fertile brain the better; it turned them into flame (H. E. I. 3091, 3092, 3112–3120).
II. Knowledge and wisdom, when combined, give stability to persons, states, and churches.
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 men 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. iv. 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 (Jas_2:19). 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_1:16).
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 [1225]
[1225] I fear it is incontrovertible that what is denominated polite literature, the grand school in which taste acquires its laws and refined perceptions, and in which are formed, much more than under any higher, austerer discipline, the moral sentiments, is, for the far greater part, hostile to the religion of Christ; partly by introducing insensibly a certain order of opinions unconsonant, or, at least, not identical with the principles of that religion, and still more by training the feelings to a habit alien from its spirit. And in this assertion I do not refer to writers palpably irreligious, who have laboured and intended to seduce the passions into vice, or the judgment into the rejection of Divine truth, but to the general community of those elegant and ingenious authors who are read and admired by the Christian world, held essential to a liberal education, and to the progressive accomplishment of the mind in subsequent life, and studied often without an apprehension, or even a thought, of their injuring the views and temper of spirits advancing, with the New Testament for their chief instructor and guide, into another world.—John Foster.
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.
2. If Christianity thus elevates, how much more will it establish! If it imparts life, how much more will it maintain it! If it gives existence, how much more will it give it the elements of perpetuity! But what are the means of the stability of a nation?
(1.) Religion. This is the foundation of all others. An irreligious and wicked nation has the elements of misery and dissolution within itself; a righteous nation, like a righteous individual, may be afflicted, but, as in the one case, so in the other, “all things work together for good.” Knowledge has an indirect influence. Galileo could sacrifice truth and honour to escape imprisonment; the tale of Bacon’s moral weaknesses is a humbling page of human history; but the diffusion of knowledge tends to correct a taste for low and sensual habits.
(2.) Virtue. Religion produces the best morals; here the connection is direct and immediate. The Gospel provides an authoritative principle—wanting elsewhere—which responds to its moral precepts, and renders it a matter of moral necessity to give a ready and cheerful obedience.
(3.) Freedom. The foundation of this is in the virtue which Christianity creates and promotes. If the ark of God were in danger, we might well tremble for the ark of liberty; religious degeneracy endangers the existence of freedom.
(4.) Good order. This follows, as the natural and necessary consequence from the promotion of virtue and freedom.
CONCLUSION.—British society, with all its boasted civilisation, is only in a state of childhood; it speaks as a child and it acts as a child. We expect better days, not as the result of a natural and inherent tendency to progress and improvement, but as the result of the operation of Divine principles implanted in the midst of us, under the blessing of a favourable Providence. That we may put forth our strength to accomplish this change, we must have an adequate impression of existing evils and of our obligation to apply a remedy. Christianity is the lever by which we can raise man (Eph_5:14).—John Kennedy, D.D.: Weekly Christian Teacher, vol. iii. pp. 760–764, 777–781.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.