Of Those From Whom The Gospel-Doctrines Are Hid

Adapted From A Sermon By

John Newton

At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children;

(Matthew 11:25 ESV)

In Matthew 11:25 Jesus thanks the Father that gospel truths are hid from the wise and prudent and revealed to little children. This morning, in his series of sermons on this text, Newton examines who those people are, and why the doctrines of grace remain closed to them.

The judgments of God are very deep. He does not give us a full account of his matters. Still less can we, by searching, find him out perfectly. Yet if we carefully pay attention to what he has revealed, and apply his written word with humility and caution to what happens in ourselves and around us, we may by his grace reach a real measure of peace about things that at first seem hard to understand.

The subject of our text is like this. That God should hide things of everlasting consequence from any person sounds very harsh. But when the words are explained, we will see that though he acts as a sovereign in his dealings, his ways are just, and good, and fair.

We have already begun considering this. Besides some general observations in the first sermon by Newton on this verse, we were led to see, in the second,

I. What the things are to which our Lord refers;

II. Where, and in what sense they are hid.

We now move on to consider,

III. From whom they are hid,---the wise and understanding.

Now clearly the expression cannot mean those who are truly so, and in God's account. He esteems none to be wise and understanding but those who are enlightened with his spiritual wisdom, who now serve and love him in Christ. "The fear of the Lord is the beginning (or, as the word also means, the head or principal part) of wisdom;" (Psalm 111:10;) and from such as these he hides or keeps back nothing that is profitable for them: on the contrary, that promise is sure, "The friendship of the LORD is for those who fear him, and he makes known to them his covenant," Psalm25:14.

When our Lord said, "The sons of this world are more shrewd in dealing with their own generation than the sons of light," (Luke 16:8,) he did not mean they were so in the full and true sense, for their boasted wisdom is the merest folly, but only that they acted in line with their own principles.

The wise and understanding here are either those who are wise in their own eyes, and understanding in their own sight, or those who are generally counted so by the bulk of mankind. And these two come to the same thing: for as the natural wisdom of man springs from the same fountain, self, and is confined to the same bounds, the things of time and sense, in all alike, (though there is variety of pursuits within these limits, as dispositions and situations differ,) men are generally prone to approve and applaud those who act upon their own principles.

We may notice, then, as a key to this question, that what the world counts as wisdom is not only different from the wisdom of God, but at odds with it, and opposite to it. They differ as fire and water, light and darkness. Where one prevails, the other is necessarily put down. See this set out at length by the apostle Paul, in the beginning of his first epistle to the Corinthians, the first, second, and third chapters.

Who, then, are the wise and understanding intended in our text? May the Holy Spirit enable us to faithfully apply what we will now consider.

1. In the judgment of the world, those are wise and understanding persons who are very thoughtful and diligent about getting wealth, especially if their efforts are crowned with remarkable success. If a man thrives (as the phrase is) from small beginnings, and joins house to house, and field to field, so that he has lands to call after his own name, and large possessions to leave to his children, how is he applauded (though at the same time envied) by most who know him!

Now a proper concern and effort in our secular calling is both lawful and our duty; and the providence of God does sometimes remarkably prosper those who depend on him in the management of their business; but there is no doubt that where this is the main concern (as some call it), such wisdom is madness.

Such persons are no less idolaters than those who worship wood and stones. And if the things of God are hid from them, it is surely their own fault; they do not even complain of it as a hardship; they have their choice, their reward, and are satisfied. They are told that these things are in Christ, and there they are content that they should remain: they see no beauty nor fitness in them, they have no desire after him; he might keep his heaven and truths to himself, if they could always have their fill of the world.

They are told that these things are hid in the scriptures, but they have neither the time nor inclination to search there for them. Their time is taken up with buying and selling, building and planting, and so on. Beware of this wisdom! 'What will riches profit you in the day of wrath,' (Prov. 11:4,) at death, or judgment? If you live and die in this spirit, you will forever regret your choice when it is too late.

2. Those are counted wise and understanding who think they have found a way to reconcile God and the world together. If a man should attempt to fly, or to walk on the water, he would be deemed a fool. How is it that this endeavour, which is equally impossible (and expressly declared so by our Lord,) should be more favourably thought of? The deceitfulness of the heart and the subtlety of Satan work together in this point.

You will have a sort of religion, but then you take care not to carry things too far. You are governed by the fear and approval of men. Some things you will do to satisfy conscience, but not too much, lest you hurt your interest, offend your friends, or draw on yourselves reproach, or a bad name.

The sobering truth from the word of God, is that your attempt to split things in half is an abomination in his sight. Would it not be treason by the law, to pay the king an outward respect, and yet hold secret correspondence with his enemies? The declarations of the word of God are to the same effect in this instance. "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him," 1 John 2:15. "Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God," James 4:4.

3. A man is considered wise if he has a great deal of knowledge and curiosity about nature and about all the subjects people usually call science. He is considered wise if he can talk about the size, distance, and movement of the stars and planets, if he can predict an eclipse, if he is skilled in mathematics, if he has read much of the history of ancient times, and if he can tell you what books say about the folly and wickedness of mankind who lived some thousands of years ago. Or he is considered wise if he understands several languages and can call one thing by twenty different names.

It is true, when these abilities are made holy by grace, they may, in some respects, have their use. But, in general, the best use a believer will or can make of them is to lay them down at the foot of the cross. When a man, who has a great quantity of these pebbles, has his conscience awakened, and his understanding enlightened, he is glad to give them all up for the pearl of great price, and to adopt the apostle's determination, "to know nothing but Jesus Christ, and him crucified," 1 Cor. 2:2. This was the effect when the word of God mightily grew and prevailed in Acts 19:19 "when those who had practiced magic arts brought their books together and burned them." We may at least say that this kind of wisdom is for the most part dangerous and blinding to the soul.

i) First, it tends to feed and exalt self, to make a person something in his own eyes. This we are prone enough to by nature. An increase of unsanctified knowledge adds fuel to the fire.

ii) Second, it takes up the time and the thoughts. Our minds are narrow, able to give attention to only a few things at once. And our span is short, and will hardly allow many side trips away from the main concern. If we were to live hundreds of years, we might pursue some things which at present are highly improper and out of place, from this consideration alone. A man who is precoccupied with an urgent affair of life and death has no time for amusements. Such is our situation. We are creatures of a day. Time is passing, and eternity is at stake.

iii) Third, the self-deception here looks convincing, and is not easily discovered. A person with these accomplishments is not always enslaved to money or to sensual pleasures. He therefore pities those who are, and comparing himself with others, he supposes he is well employed because his favorite studies hold back his appetites, and keep him from selling himself for money, or rushing into wild living with thoughtless people.

Yet an attachment of this sort equally blinds him with respect to his true interest. Will the knowledge of books, or men, or stars, or flowers, purify the conscience from dead works, to serve the living God? It is too plain that the truths of the gospel are hid from none more effectually than from many of this character. None cast a more daring or public slight upon the revealed will of God than some who are admired and applauded on account of their knowledge and learning.

4. Next, as to who the wise and understanding of our text are, those fine and questioning reasoners and disputers, who will see (as they profess) the bottom of every thing, and trust to their own judgment and inquiries, independent of the Spirit of God, are another sort of wise persons from whom these things are often and justly hid. And this character may be found in many, both learned and unlearned; for many have good natural faculties, who have not had the advantages of learning and education. But this spirit is directly contrary to that simplicity, dependence, and obedience of faith, which the scriptures exhort us to seek after. Its effects are various.

i) First, some (and those not a few) are led to reject the word of God altogether, because it clearly contains many things above and contrary to their vain imaginations. And in this they contradict the most obvious principles of that reason which they lay claim to. A revelation from God can only be thought necessary or probable on the supposition that it is to inform us of something which we could not have known without it. Therefore, to pretend to test the scripture-claim to this character by such tests or marks as we possess beforehand, is the same thing in effect as to determine to reject it without any trial at all.

ii) Second, when the scriptures as to the letter are acknowledged to be true, persons of this type, presuming themselves sufficient judges of the sense, are helped by their ingenuity to explain away all the high doctrines of truth, so as to suit the prejudices and thoughts of their own carnal minds. This, especially when joined with a little learning, has been the chief source of many of the errors and heresies which have troubled the church of God in all ages.

This is a main reason why the depravity of man by nature, the deity and atonement of Christ, the operations of the Holy Spirit, and all the doctrines of grace, have been denied by men wise in their own eyes, and understanding in their own sight, though clearly contained in the book which they profess to receive as of divine inspiration.

iii) Third, even where the doctrines of grace have been intellectually received, the same spirit of wisdom can still work its mischief. When there is more knowledge in the head than experience in the heart, many and various are the evils that often follow. Disputes and hard questions are started, contentions and divisions are multiplied, and people are more eager to confuse others than to build themselves up. Thus the name and counsels of God are treated without reverence by a careless curiosity, and the clear, express declarations of his will are darkened by words without knowledge.

When this natural wisdom puts on a spiritual appearance, no persons are more fatally deceived, or more stubbornly hardened. They think they can learn no more, but are wise enough to teach everyone. They neglect the use of God's appointed means themselves, and despise them in others. They are proud, fault-finding, stubborn, and full of conceit. Beware of Satan at all times, but especially when he would transform himself into an angel of light. There is reason to think the things of God are entirely hid, as to their power and excellence, from some who fondly dream that none understand them but themselves.

As we close, let us consider how thinking about this subject can help you grow in several ways.

1. It can teach you what to fear. Fear a worldly spirit. When that spirit rules in a person, it does not go together with a work of grace. And in whatever measure it takes hold, or is given room, it will slow down and lessen the light and comfort of our souls in the same measure. Our Lord compared the cares and pleasures of this life to thorns (Matthew 13:22). They are useless and painful. They produce no fruit, but they wound and tear. Yes, they are thorns in the eyes (Josh. 23:13), and they will keep the great things of God from being seen.

Fear also a spirit of self-dependence. "Never be wise in your own sight," Rom. 12:16. "If anyone imagines that he knows something, he does not yet know as he ought to know," 1 Cor. 8:2. God gives wisdom to the lowly, but he confounds the plans of the proud. His promises of teaching, leading, and guiding are made to the meek, the simple, and those who are little in their own eyes.

2. It can also teach you what to pray for. Pray for a simple child-like spirit, so that you may come to the word as you come to the light, and look beyond yourselves for the help of the Holy Spirit. Without that help, even your most careful searching will only lead you farther and farther from the truth.

3. It can also teach you how to examine yourselves. Do not examine yourselves by your ideas or by how much knowledge you have gained. You may have a great deal of that and still be completely without true grace. The word of God shows that people may have great gifts (1 Cor. 13:1-3), strong zeal, and much success, and yet, having no true love to God, be in his sight no better than sounding brass or a tinkling cymbal.

But if you want to know your state, examine yourselves by your ruling desires. Do your ideas of grace actually lead you in the path of duty? Do you hunger and thirst for an increase of holiness? Does the knowledge you have of Christ lead you to love and trust him? Are you poor in spirit? You know nothing rightly if you do not know yourselves.

4. Finally. you who are true believers may see reason to praise the Lord for his dealings toward you.

i) First, if you had been wise in men's esteem, you might have remained fools to the end of your lives. If the Lord has taught you the secret of those who fear him; if he has shown you the way of salvation; if he has directed your feet in the paths of his commandments; then you have the true wisdom, which will be your light through life, and in death your glory. Therefore,

ii) second, do not be grieved that you are strangers to human wisdom and glory. These things which others prize so highly, you may give up with a content heart, and say, Lord it is enough if you are mine. No, you have good reason to praise his wisdom and goodness for keeping you from those temptations which have trapped and put so many in danger.

iii) Third, do you desire more of this true wisdom? Seek it in the same way in which you received the first beginnings. Be often and earnest in secret prayer. Study the word of God, and study it not to twist it and make it fit your views, but to draw all your views from it, to take it into your heart, and to show it in your conduct.

Be careful not to give too much weight to persons and parties. Only one is your master, Christ. Stand firm in the liberty with which he has made you free, and while you humbly try to gain from all, do not hand over your understanding to anyone except to him who is the only wise God, the only sure and never-failing teacher.

Compare what you find going on in your own heart with what you see happening around you each day, and bring all your observations and experiences to the test of God's holy word. In this way you will grow in knowledge and in grace.

And among the many discouragements that may come from remaining ignorance in yourselves or others, take comfort as you remember that you are drawing near to the land of light, where there will be no darkness at all.

Then you will know as you are known. Your love and your joy will likewise be perfect, and you will be satisfied with the rivers of pleasure which are before the throne of God, world without end.