Not unto us, O LORD, but unto Thy Name be glory (Psa 115)

There is a sentiment which pervades the whole Bible, and which is totally foreign to all human tastes and all human conceptions. In the 9th chapter of Jeremiah, and 23rd verse, we read thus: “Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgment and righteousness in the earth.” The universal principle of human nature illustrated in all history and among all nations, in every human circle and in all kinds of society, is that the wise man glories in his wisdom, and is complimented for it; the mighty man glories in his might, and has a monument put up to him when he dies; and the rich man glories in his riches and is universally deferred to on account of it. Throughout the whole of the Scriptures this credit to man is denied. In this, the Bible differs from all human books; and in this, it is more philosophical than human books; for what credit has a horse in that it has legs and strength? The glory of its strength is obviously due to the origin of that strength, but you don’t find men recognise that fact. You don’t find the races of mankind in any part of the world saying “Oh, don’t give us the credit,” “Not unto us, O Lord; but unto Thy name be the glory.”—(Ps. 115:1.) On the contrary they say, “we are entitled to the credit.” In every speech made upon every platform, whether it be a political gathering or a corporation meeting, or a trades demonstration, men glory in their own town and in their own party, and in their own leaders: whereas the scheme which centres in Christ has this for its intrinsic and essential feature, that human glory is excluded.—(1 Cor. 1:26.) “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised hath God chosen, yea and things which are not, to bring to nought things that are: that no flesh should glory in His presence.” I say that it is å matter of impossibility from our knowledge of human nature, in every nation and in every age, as reflected in books that such a sentiment can be of human invention. It is self-evidently divine. The consideration of this single point apart from the mighty mass of evidence there is on every hand, is sufficient to convince any competent mind—any mind capable of comparing things that differ, that this Bible is the book of God, and no human invention.

1876 Christadelphian: Volume 13. 2001 (electronic ed.) (107–108). Birmingham: Christadelphian Magazine & Publishing Association.