Ecclesiastes 11:5-6
5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.
Another humbling and valuable recollection of human ignorance! Man prides himself upon what he knows, or fancies he knows — the extent of his knowledge. Much more reason has he to be humbled for the far wider extent of his ignorance. He does not see the harvest from the distribution of his charity. But his ignorance does not disprove the fact. How little does he know of the things before his eyes! How ignorant are we of our own being! So “fearfully and wonderfully made!” so “curiously wrought!” (Ps. 139:12-14) The attempt to comprehend one’s self conquers our understanding. Anatomical experiments may bring out some facts. Questions may be asked. But they can only be answered by the confession of our ignorance — the way of the spirit, or the human soul — how it is formed — whence it comes — whether by the immediate creation of God — how it is conveyed into and animates the body — the formation of the body itself —how the bones (without which we should only creep as worms) are jointed and grow in the womb — the union of the soul with the body — of the immaterial spirit with the gross corporeal substance — in all this the soul is a mystery to itself. We know not the way.
If, then, we cannot know him in his ordinary works of nature — in his works near at home — much less can we know the works of God, who maketh all. Truly he “doeth great things and unsearchable; marvellous things without numbers.” (Job 5:9) ‘Our wisdom is but as a drop in the bucket — yea, but a drop in the ocean. Can our drop compare with his ocean? A bucket shall as soon take in the ocean, as man the wisdom of God.’ (Caryl on Job, xxviii. 14.)
And ought not this sense of ignorance to furnish a convincing reply to many things that are called objections to Revelation? When tempted to pry — ‘On such subjects’ — said a serious thinker — ‘I have no confidence in reason. I trust only in faith; and as far as we ought to enquire, I have no guide but Revelation.’ (Sir Humphry Davy’s Collected Works, vol. 9 p. 381.) We should indeed be prepared in this Terra Incognita to expect difficulties; nor should we forget our own nature, by insisting upon a view of things to our beclouded reason wholly free from difficulty. If we have not complete evidence according to our measure, should we not be thankful for any measure that may be vouchsafed; instead of rejecting the guidance of the lesser light, because it was not the sun itself? (See Bp. Butler’s Sermon on Human Ignorance.) Knowledge of God’s works is valuable, just so far as it is connected with a sense of our own ignorance, and an earnest application for Divine Teaching and practical obedience. We have been well reminded — ‘To dare to believe less, or to pretend to understand more, than God has expressly revealed, is equally profane presumption. We should study to be wise — not above Scripture, but in Scripture; not in the things which God has concealed, but what he has revealed.’ (Detached Thoughts from Abp. Whately’s Writings, p. 60.)
The seed sown upon the prepared soul promises a rich harvest. “Sow to yourselves” — saith the prophet — “in righteousness; reap in mercy.” (Hos. 10:12) The morning and evening work mark the diligence — “instant in season — out of season.” (2 Tim. 4:2) The active exercise of charity seems to be the lesson primarily inculcated. (Comp. 2 Cor. 9:6-10) For ‘deeds of charity are the seeds of the harvest of eternal life.’ (Diodati.) The uncertainty as to particular results — whether this or that — instead of bringing doubts and difficulties, quickens to diligence. The morning and evening imply also the continuousness of the exercise. Charity is too often a fitful impulse, rather than the daily habit. It must not be confined to almsgiving, which is the mere external work. But let it be with it, or without it — in every way. Lose no time — no opportunity. A wide field lies before us. Do the Lord’s work in the morning of life; and in the evening withhold not thy hand. It may be given you to be weary of life — not of well-doing — nor of life, so far as it may be filled up to the end with fruitful godliness. Leave the result of your work in the hands of your gracious God. “In due season we shall reap, if we faint not.” There is no uncertainty as to the end in the work of God. (Gal. 6:9) The question is not whether any shall prosper — but what the measure — whether this or that — or whether both shall be alike good. “To him that soweth righteousness shall be a sure reward.” (Prov. 11:18)
But the Scriptural figure seems to point to a more definite application. “The sower soweth the word.” (Mark 4:18) When? In the morning of life. The value of the seed sown in the hearts of the young is beyond all calculation. If the type or character of the young be ignorance, it is not absolute hardness — the fruit of nature indeed, but not of nature hardened by habit. Let them know what the world is — a mere bauble — or worse; what the hope of the Gospel is — full of joy and immortality; what are their wants — what their resources. With all the heedlessness of youth — its volatility and self-will: in many a case the listlessness will be roused — the vacant look brightened into intelligence — the stubbornness disciplined by conviction. There is, indeed, a world of sorrow and temptation before them. But a new and bright colouring is given to their prospect. Provision is made for the roughness of the road. A Friend is engaged on their side — A Guide, Guard, and Father, who will never leave nor forsake.
Nor let this work be confined to the morning. Let vigour of perseverance hold on to the evening. Shut out despondency — the extinguisher of faith. The cases of long standing in hardness may soften. The freeness of the Gospel is Omnipotent love. And many a high thought and proud imagination have given way to its attractive power. We do not forget that this cheering prospect is connected — not with the mechanism of the means, but with the unction and blessing from above. And yet does not hope rise to certainty in the exercise of faith, diligence, patience, and prayer? We do not presume to determine whether shall prosper — either this or that — what word of instruction may work the Divine purpose. But we know, that as the natural harvest is not lost, though a portion of the crop may perish; so the promise of the spiritual harvest is linked with the use of the means, sealed in the covenant of God, and can never disappoint. The sovereignty of God reserves the means and times to himself. But his faithfulness secures the substance of his promise to the obedience and diligence of faith — and oh! the joy of harvest — will it not abundantly compensate for the toil?
— Charles Bridges (1794-1869)
