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5. Evil men understand not judgment: but they that seek the LORD understand all things.
Ignorance and knowledge are here contrasted, and each traced to their proper source. The Apostle draws the same contrast. “The natural man receiveth not the things of the Spirit of God. But he that is spiritual judgeth all things.” (1 Corinthians 2:14, 15.) This unity of statement is beautiful and instructive. ‘The two Testaments, like our two eyes, mutually enlighten us, and assist each other.’†
Evil men understand not judgment.† They know not the true standard of right and wrong, the true way to God, or the end of God's dealings with them. Their ignorance is willful. (Job 21:14.) “Having the understanding darkened; because of the blindness of the heart. Men love darkness rather than light, because their deeds are evil. They call darkness light, and light darkness.”† The most distinguished scholar is a very fool in understanding judgment; and, except he be humbled in the consciousness of his ignorance, and seek light from above, he will perish in gross darkness. What a curse are learning and intellect without an humble heart!
Nay — sometimes knowledge, no less than ignorance, hinders a right understanding. Where the knowledge of the truth goes before or beyond the power of it, the mind is often perplexed with difficulties, which the less intelligent, but more simple, escapes. When knowledge stands in the stead of faith; when the man reasons, instead of submitting to Divine teaching; knowledge abused becomes a positive hindrance to a correct understanding. Nothing is more revolting to our evil nature, than the study of Scripture, with an earnest and sincere desire to follow its light and teaching.
An undisciplined imagination is also a great hindrance to a spiritual judgment. Let this bright faculty be exercised in giving vivid apprehensions of divine things, and clothing the picture with brilliant but truthful coloring. It may thus, within its own province, be a valuable handmaid to the Gospel. But a ray of faith is better than a rainbow of fancy. The picture, if it be not in immediate connection with the reality, fades away without permanent influence. The feeblest faith, grounded upon the fundamentals of the Gospel, proves a steadfast principle of endurance and triumphant energy, even when under the prostration of natural and intellectual power, “the whole head is sick, and the whole heart is faint.”
But pride fastens upon every faculty of man. And this is indeed the general cause. The source of light is despised. (Psalm 10:4.) Hence “there is none that understandeth,” because “there is none that seeketh after God.”† They that seek the LORD, babes though they may be in intellect, and ignorant in worldly things — shall have an accurate understanding of all things profitable, such as no “natural man” can attain.† “The words are plain to him that understandeth, and right to them that find knowledge.” (Chapter 8:9.) Many things, dark to human reason, are simplified to humility.† The harmony of the divine attributes staggers reason, and can only be apprehended by humble faith. ‘In thinking of the justice of the Deity’ (as a reclaimed infidel† describes his own conflict) man ‘is at first ready to doubt his compassion. But the gospel answers him by the voice of an Apostle — “God so loved the world” that “he spared not his own Son, but delivered him up for us all.” — It is then that the penitent sinner apprehends this ineffable mystery. His proud and blind reason had rejected it. His humble and contrite heart profoundly feels it. He believes, because he loves; because he is grateful; because he sees all the goodness of the Creator proportioned to the miseries of the creature. Oh my God! all thy mysteries are mysteries of love, and therefore are they indeed divine.’†
Again — God's working is the spring of diligence, not of inertion. Man works, but under the Master-worker. He is free, but under the free-making Spirit, giving him a will for the service. Thus, while active, he is kept dependent.† He works with deeper humility, and more assured confidence. (Philippians 2:12, 13.) This is a mystery to reason. But they that seek the LORD understand it. Practical experience shews it to them. Again — how dark are the LORD's ways to man's proud reason! Hard dispensation! a world of sorrow! But the child of God, seeking to know “the end,” understands them “all to be mercy and truth.”† Is it not the sharp trial, to probe the wound; the bitterness, to wean from the creature comfort; the burden, to prove “the patience and faith of the saints;” the sifting, to separate the chaff from the wheat; the furnace, to purify the gold? Thus does seeking the LORD expound the mysteries of Providence and grace! We are neither stumbled by the stones, perplexed by the labyrinths, or “discouraged because of” the length and weariness of the way. Those who desire the light shall have it. (John 7:17.) To those who improve it more shall be given.†
But — ‘I cannot seek — that is — I cannot pray.’ Nor can you do anything right of yourself. But does this discharge you from the obligation? Does it not often mean — if the heart would speak out — ‘I have no care for the blessing.’ But suppose the confession to be sincere — ‘I cannot pray.’ Then do as you are taught. Carry this confession to the Lord. Repeat it again and again upon your knees. Let not inability be indolence, but faith. Not one of the Lord's people, but sympathizes with the complaint. The connection of your utter helplessness is most profitable, as confirming the divine testimony. (2 Corinthians 3:5.) Yet remember the help provided for weakness and ignorance. (Romans 8:26.) If you cannot pray as you would, pray as you can. Desire — sincere and supreme — is the heart's real prayer, God's own work upon the soul.† Is this manifest? Wait in the constant use of the means. Be found in the way. (Isaiah 64:5.) “Light is sown,” and the seed in God's best time will bring the harvest. (Psalm 97:11.) No one fails to make progress, who is really in earnest. It is a grand mistake to suppose, that some impression must be felt, as the warrant to seek. The only true warrant is the free invitation and promise of the gospel. You must come, if at all, as a sinner, not as a saint; as you are, not as you would be; now, not waiting for some better time or preparation; seeking your fitness in Christ, not in yourself. And then plead his promise — “Him that cometh unto me I will in no wise cast out.” (John 6:37.) Tell him that you are come on the ground of this promise, and to claim the fulfillment of it — “Remember the word unto thy servant, upon which thou hast caused me to hope.” (Psalm 119:49.) This must prevail. “He cannot deny himself.” (2 Timothy 2:13.)
But if as yet you cannot come thus boldly, do not reason or despond about your state. Ask for divine teaching to understand, and divine grace to follow, the light vouchsafed. No depth of learning, no extraordinary inspiration, is needed. Simplicity, humility, diligence, will bring the unction “from the Holy One, by which ye shall know all things.” (1 John 2:20.) In God's best time the heart is given, as well as the mind. “The senses are exercised to discern between good and evil.” (Hebrews 5:14.) All is light, because the creative word has been given anew — “Let there be light; and there was light.”† Are Christians then to be despised as fools? They are the most intelligent people in the world. Fixed at Wisdom's gate, their religion is divine wisdom; and “Wisdom is justified of her children.”†
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