Bible Commentaries
Proverbs 23

Verses 1-3

THE book of God is our rule of practice, not less than of faith. It enforces religion not only in our religious, but in our natural, actions. (1 Corinthians 10:31 .) It directs in the daily details of common life. Suppose we are invited, in the way of Providence, to the table of a man of rank — how wise the caution — Consider diligently what is before thee! Think where you are; what is the besetting temptation; what impression your conduct is likely to make. Wantonness of appetite, or levity of manner, gives a plausible ground of prejudice to the ungodly, or "stumbling to the weak."†1

But after all, ourselves are mainly concerned. May not the luxuries of the table spread before us stir up disproportionate indulgence? The rule is plain and urgent. If thou art conscious of being given to appetite, making it thy first object and delight, — bridle it as by violence. (Matthew 18:8-9 .) Act as if a knife was at thy throat. Be stern and resolute with thyself.†2 Give no quarter to the lust. Resist every renewed indulgence. The dainties are deceitful meat, sometimes from the insincerity of the host;†3 always from the disappointment of the anticipated pleasure. (Ecclesiastes 2:10-11 .) To use them may be lawful. To be desirous of them is fearfully dangerous.

Who that knows his own weakness will deem this caution needless? Alas! was not "the lust of the flesh" the first inlet to that sin, which has overwhelmed us all? (Genesis 3:6 .) Often has it tarnished a Christian profession,†4 and damped the liveliness of spiritual apprehensions and enjoyments.†5 If Christ’s disciples, conversant only with mean and homely fare, needed a caution to "take heed;"†6 much more must it apply to a ruler’s table, where everything ministers to the temptation.

It is man’s high prerogative to "have dominion over the creature."†7 It is his shame therefore, that the creature in any form should have dominion over him. God gives us our body to feed, not to pamper; to be the servant, not the master, of the soul. He gives bread for our necessities,†8 man craves "meat for his lust."†9 We are to "make provision" for the wants, not "for the lusts, of the flesh." (Romans 13:14 .) And surely a soul, that "puts on the Lord Jesus Christ," can never degrade itself to be a purveyor of the flesh. If a heathen could say, ’I am greater and born to greater things, than to be the servant of my body’†10 — is it not a shame for a Christian, born as he is, the heir of an everlasting crown, to be the slave of his carnal indulgences?

To go as near as we can to the bounds of intemperance, is to incur imminent danger of exceeding. ’He that takes his full liberty in what he may, shall repent him.’†11 Temptation presses hard. Then put the strongest guard at this weak point. ’Curb thy desires, though they be somewhat importunate, and thou shalt find in time incredible benefit by it.’†12 Take the prayer of our Church — ’Grant unto us such abstinence, that our flesh being subdued unto the spirit, we may ever obey thy godly motions.’†13 Connect with it the resolution of one Apostle — "I keep under my body, and bring it into subjection" (1 Corinthians 9:27 ) — and the rule of another — "Add to your faith temperance." (2 Peter 1:5-6 .) This practical warfare will break the power of many a strong temptation, and triumph over the flesh gloriously.†14

Footnotes:

†1 1 Corinthians 8:9 . Romans 14:21 .

†2 Proverbs 23:31. Psalms 141:4 .

†3 Proverbs 23:6-8.

†4 1 Corinthians 11:21 . Philippians 3:18-19 . Judges 1:12-13 .

†5 Genesis 25:28; Genesis 27:4, with Genesis 27:26-29 .

†6 Luke 21:34.

†7 Genesis 1:26, Genesis 1:28 ; Genesis 9:2 .

†8 Matthew 6:11, Matthew 6:25-33 .

†9 Psalms 78:18.

†10 Seneca.

†11 Bishop Hall’s Works, viii. 101. ’If I see any dish to tempt my palate, I fear a serpent in that apple, and would please myself in a willful denial.’ - Ib. Ep. Decad. vi. Ep. i.

†12 Bp. Sanderson’s Sermon on Psalms 19:13 .

†13 Collect for the first Sunday in Lent.

†14 Daniel 1:8. Compare Augustine’s ingenuous and instructive Confessions, book x. c. 31.

Verses 4-5

We have now a warning against covetousness. If riches come from the blessing of God, receive them thankfully,†1 and consecrate them wisely and freely for him. But to labor to be rich, is the dictate of our own wisdom, not of that "which is from above." ’Let them be gotten if they can, and how they can,’ without needless scrupulosity.†2 Solomon, however, describes by a beautiful figure their true nature — a mere nonentity, and illusion — that which is not. Folly indeed then is it to set the eyes (to cause them to fly, like a ravenous bird upon his prey†3) upon this nullity. One moment it seems to be within reach. The next it has eluded our grasp, and flown away as an eagle towards heaven.†4

And yet practically to acknowledge the stamp of vanity upon this idolized treasure, is a lesson not learnt in a day; learnt only in the school of discipline. The eagerness for the earthly, and the neglect of the heavenly, object shew, either that eternity is a delusion, or that the world is mad. For were the things of eternity really believed, would not the thoughts be fixed, and the heart be filled with them, with but little time or room for the engrossing vanities of life? As to intrinsic value, Luther not less truly than boldly declared — that ’the whole Turkish empire in all its vastness was only a crust, which the great Father of the family cast to the dogs.’ And then — as to abiding, there is no need to invent wings. Riches make them to themselves. The man who concentrates all his wisdom, talents, and energy, who sacrifices all his peace; "rising up early, and late taking rest" (Psalms 127:2 ), in the labor after riches, often has been at one stroke deprived of all, just when he supposed himself to be secure of all. Divine chastisement,†5 indolence,†6 extravagance,†7 injustice,†8 robbery, — bring to the lowest poverty.†9 Their longest stay is but a moment. Eternity is at the door;†10 and naked shall we go out of the world, as we came into it.†11 Yet even this palpable consciousness fails to teach men the lessons, to cease from their own wisdom, to seek true substance on earth,†12 and in God’s wisdom to lay up enduring "treasures in heaven."†13

Here then lies the contrast. The world apprehends realities only in the objects before them; the Christian only in invisible things. Therefore if our judgment looks upon the one as a shadow, and the other as a substance; let us see that we proportion our affections accordingly; giving the shadow of love to the things of earth, the marrow and substance of the heart to the things of eternity. Thank our God for the present possession of "a better and an enduring substance." (Hebrews 10:34 .) But are there not moments of rest and indulgence, when "uncertain riches" become our confidence (1 Timothy 6:17 ), and we need a sharp lesson to remind us, how certainly they make to themselves wings, and flee away? Oh! think — Christian — of thy heavenly birth, thine eternal expectations; what manner of man thou wilt be in a short moment, when the false pageant shall have given way to the real manifestation of the Son of God, and thou shalt be on the throne with him for ever!†14 With this glory in prospect, what a degradation is it to set thine eyes upon a "fashion that passeth away!"†15

Footnotes:

†1 Proverbs 10:22. Genesis 31:9 .

†2 Proverbs 28:20, Proverbs 28:22 . Ezekiel 28:4-5 . Luke 16:4-8 .

†3 Jeremiah 22:17. Hosea 9:11 .

†4 A frequent Scripture illustration of a speedy flight. Compare Deuteronomy 28:49 . 2 Samuel 1:23 . Lamentations 4:19 .

†5 Genesis 13:5-11; Genesis 14:12 .

†6 Proverbs 6:9-11.

†7 Luke 15:12-16.

†8 Proverbs 20:21; Proverbs 21:6 . James 5:2-3.

†9 Job 1:14-17.

†10 Luke 12:20.

†11 Job 1:21. Psalms 49:17 .

†12 Proverbs 8:18-21.

†13 Matthew 6:20.

†14 Philippians 4:5. Colossians 3:1-4 .

†15 1 Corinthians 7:29-31 . It is a fine remark of a Heathen philosopher - ’Nothing can be called great, which to despise is great. Thus riches, honors, dignities, authorities, and whatever besides may have the outward pomp of this world’s theater, cannot be to a wise man pre-eminent blessings, since the contempt of them is a blessing of no mean order. Indeed those who enjoy them are not so much entitled to admiration, as those who can look down upon them with a noble superiority of mind.’ - Longin. De Sublim, sect. vii. The Roman Satirist adverts to Solon ’s warning to Crœsus, when he refused to admire his immense riches (a warning despised at the same time, but remembered when he was bound to the stake) -

-- Crœsum, quem vox justi facunda Solonis

Respicere ad longæ jussit spatia ultima vitæ. Juv. x. 274.

Verses 6-8

Kindly intercourse with our neighbors is a part of the courtesies of life.†1 yet we ought not to entertain the invitation of a niggardly man, who grudges the very food we eat, or of a deceitful man, whose friendship is a cloak for selfish purposes. The evil eye will peep through the covers of his dainty meats, and betray him, in spite of his effort for concealment. We judge him not by his words; for as he thinketh in his heart, so is he. And while he saith, Eat and drink, it is but too plain, that his heart is not with us. (Luke 11:37 .) "Better is a dinner of herbs where love is," than his dainty meats. "A poor man is far better than such a liar."†2 Every morsel at his table is loathsome; and gladly would we retract, and lose the sweet words, with which we had unworthily complimented our host.

No such danger attaches to the invitations of the Gospel. There is no evil eye,†3 no grudging — "Ho, every one that thirsteth, come ye to the waters." (Isaiah 55:1 .) The table is set. The herald is sent to make the proclamation. (Compare Proverbs 9:2-3 .) Hunger is the only qualification. While he saith — "Eat, O friends; yea, drink abundantly, O beloved" (Song of Song of Solomon 5:1 ), his whole heart is with us. There are no repentings, no disappointments here. Every taste increases the appetite for more. And the prospect is near at hand, when we "shall be abundantly" and eternally "satisfied with the fatness of his house." (Psalms 36:8 ; Psalms 16:11 .)

Footnotes:

†1 1 Corinthians 5:10-11 ; 1 Corinthians 10:27 .

†2 Proverbs 15:17; Proverbs 19:22 .

†3 2 Samuel 11:13 ; 2 Samuel 13:26-28 .

Verse 9

Our Lord’s rule is to the same purport — "Give not that which is holy unto the dogs; neither cast ye your pearls before swine, lest they trample them under foot, and turn again and rend you." (Matthew 7:6 .) Cast not away your good counsels upon incorrigible sinners. So long as there is any hope of reclaiming the fool, make every effort for his precious soul. In the true spirit of our Master, bring the Gospel to the worst and the most unwilling; and never make the rule of prudence the excuse for indolence. Yet "there is a time to keep silence, as well as a time to speak."†1 Such a time we shall understand by the trial to our own spirit. We long to speak in compassion. But self-denial, not self-indulgence, restrains.†2 We have before been warned against untimely rebuke. (Proverbs 9:8 .) This caution extends further — Speak not in the ears of a fool. Such was our Master’s silence before Herod. (Luke 23:9 .) If he would hear, there would be hope. But instead of being thankful for instruction, he will despise the wisdom of thy words (Proverbs 1:7 ), and take occasion from them only to scoff and blaspheme the more. Many doubtful cases, however, require much wisdom. And the safe rule will be, never to speak without prayer for divine guidance, and simplicity, and love.

Footnotes:

†1 Ecclesiastes 3:7. Proverbs 26:4-5 .

†2 Psalms 39:1-2.

Verses 10-11

The general prohibition to remove the old landmark has been before given. (Proverbs 22:28 .) A special warning, and a powerful reason are here added. Many would not dare to touch the rich, while they oppress the poor at their will. But the fields of the fatherless are under Almighty protection. Not indeed that there is any license to trespass upon the rich man’s field. But the fatherless having no might, God will plead with the invader for the wrong done to them, as for a wrong done to himself, because done to those, whom he undertook to protect. Beware therefore of arming against yourself the divine vengeance by entering into it. Helpless they may seem to be. But their Redeemer is mighty; he shall plead their cause with thee.†1 Was the nearest of kin bound to be the Redeemer of his kinsman’s wrongs?†2 Adored be the unsearchable pity, grace, and condescension of Emmanuel! When he could not redeem as God, he became our kinsman, that he might be our Redeemer!†3 And he now bears the endearing title of "the Father of the fatherless."†4 His moral government shews, that "in him they find" not "mercy"†5 only but justice also. (Psalms 103:6 .) Here is their strong confidence, when human help is gone. — "The poor committeth himself unto thee; thou art the helper of the fatherless." (Psalms 10:14, Psalms 10:17-18 .) "Pure and undefiled religion is" therefore to follow his heavenly pattern — "to visit the fatherless and widows in their affliction." (James 1:27 .) Special provision was made in the Apostolical ministration for these friendless objects of Christian help.†6 The gospel reflects the image of Christ, when native selfishness is thus melted away in sympathizing love.

Footnotes:

†1 Proverbs 22:22-23. Jeremiah 50:33-34 . Compare Exodus 22:22-24 . Job 22:9-10 ; Job 31:21-23 ; Job 34:28 . Isaiah 10:1-3 .

†2 Leviticus 25:25. Numbers 35:12 . Ruth 3:12 .

†3 Hebrews 2:14-16.

†4 Psalms 68:5, with Psalms 68:18 .

†5 Hosea 14:3. Psalms 146:9 .

†6 Acts 6:1. 1 Timothy 5:3-5, 1 Timothy 5:9-10 .

Verse 12

The frequent repetition of these counsels,†1 implies an humbling truth, familiar to every day’s experience — man’s natural revulsion from Divine instruction, and his inattention to the words of knowledge. It is well to have these injunctions renewed from time to time. We all need "precept upon precept, line upon line" (Isaiah 28:13 ); and that to the very end of our course. The best taught and most advanced Christian will be most earnest in seeking more instruction, and will most gladly sit at the feet of the Lord’s ministers, to hear the words of knowledge. Here lies the value of the Bible, as the one source of instruction, and the alone treasure-house of the words of knowledge. The simple reference to this standard is the keeping of the soul from Romish errors, whether on Romish or Protestant ground.

Observe the connection between the application of the heart and of the ears. (Proverbs 2:2 .) The heart open to sound advice or moral precept, is yet shut to Christ and his doctrine. It is closed up in unbelief, prejudice, indifference, and the love of pleasure. A listless heart therefore produces a careless ear. But when the heart is graciously opened, softened, and enlightened, the attention of the ear is instantly fixed.†2 This indeed is the Lord’s Sovereign creation work;†3 yet wrought by a God of order in the use of his own means. Awakened desire brings to prayer.†4 Prayer brings the blessing.†5 And precious then is every word of knowledge, more "than thousands of gold and silver!"†6

Footnotes:

†1 Proverbs 2. 3. 4. 8. Proverbs 19:20 .

†2 Acts 16:14.

†3 Proverbs 20:12. Revelation 3:7 .

†4 Psalms 119:18; Psalms 19:10 .

†5 Proverbs 2:3-6.

†6 Psalms 119:14, Psalms 119:72, Psalms 119:127 .

Verses 13-14

Christian parents do not always recognize the Scriptural standard of discipline. "Foolishness is bound in the heart" of the parent, no less than "of the child." "The wild ass’s colt" (Job 11:12 ) must always need its measure of correction. The rule therefore is, notwithstanding all the pleas of pity and fondness — withhold it not. Do the work wisely, firmly, lovingly. Persevere notwithstanding apparently unsuccessful results. Connect it with prayer, faith, and careful instruction.

We admit that it is revolting to give pain, and call forth the tears of those we so tenderly love. But while hearts are what hearts are, it is not to be supposed that we can train without discipline. If it be asked — will not gentle means be more effectual? Had this been God’s judgment, as a God of mercy, he would not have provided a different regimen. Eli tried them, and the sad issue is written for our instruction.†1 ’Must I then be cruel to my child?’ Nay — God charges thee with cruelty, if thou withhold correction from him. He "goes on in his own foolishness."†2 Except he be restrained, he will die in his sin. God has ordained the rod to purge his sins, and so deliver his soul from hell. What parent then, that trembles for the child’s eternal destiny, can withhold correction? Is it not cruel love, that turns away from painful duty? To suffer sin upon a child, no less than upon a brother, is tantamount to "hating him in our heart."†3 Is it not better that the flesh should smart, than that the soul should die? Is it no sin to omit a means of grace, as divinely appointed, as the word and the sacraments? Is there no danger of fomenting the native wickedness, and thus becoming accessory to the child’s eternal destruction? What if he should reproach thee throughout eternity, for the neglect of that timely correction, which might have delivered his soul from hell? Or even if he be "scarcely saved," may he not charge upon thee much of his increasing difficulty in the ways of God?

Yet let it not be used at all times. Let remonstrance be first tried. Our heavenly Father never stirs the rod with his children, if his gentle voice of instruction prevail. Continual finding fault; applying correction to every slip of childish trifling or troublesome thoughtlessness, would soon bring a callous deadness to all sense of shame. Let it be reserved, at least in its more serious forms, for willfulness. It is medicine, not food; the remedy for the occasional diseases of the constitution, not the daily regimen for life and nourishment. And to convert medicine into daily food, gradually destroys its remedial qualities.

Some parents, indeed, use nothing but correction. They indulge their own passions at the expense of their less guilty children. Unlike our Heavenly Father, they "afflict and grieve their children willingly;"†4 to vent their own anger, not to subdue their children’s sins. Self-recollection is of great moment. ’Am I about to correct for my child’s good?’ An intemperate use of this Scriptural ordinance brings discredit upon its efficacy, and sows the seed of much bitter fruit. Children become hardened under an iron rod. Sternness and severity of manner close up their hearts. It is most dangerous to make them afraid of us. A spirit of bondage and concealment is engendered, often leading to a lie; sowing the seed of hypocrisy — nay, sometimes of disgust, and even of hatred, towards their unreasonable parents. ’If parents,’ — said a wise and godly father — ’would not correct their children except in a praying frame, when they can "lift up their hands without wrath," it would neither provoke God nor them.’†5

Other parents freely threaten the rod, yet withhold it. It was only meant to frighten. It soon becomes an empty and powerless sound. This again contravenes our Great Exemplar. His threatenings are not vain words. If his children will not turn, they will find them faithful and true to their cost. This threatening play is solemn trifling with truth; teaching children by example, what they had learnt from the womb (Psalms 58:3 ), to "speak lies." Let our words be considerate, but certain. Let our children know, that they must not trifle either with them or with us. The firmness of truthful discipline alone can convey a wholesome influence. Any defect here is a serious injury.

We must learn however not to expect too much from our children; nor to be unduly depressed by their naughtiness. Yet we must not wink at their sinful follies. We must love them not less, but better. And because we love them, we must not withhold, when needed, correction from them. More painful is the work to ourselves, than to them. Most humbling is it. For since the corrupt root produces the poisoned sap in the bud, what else is it but the correction of our own sin? Yet though "no chastening for the present be joyous, but rather grievous" (Hebrews 12:11 ); when given in prayer, in wisdom, and in faith, the saving blessing will be vouchsafed.†6 ’Lord, do thou be pleased to strike in with every stroke, that the rod of correction may be a rod of instruction.’†7 ’It is a rare soul’ — said good Bishop Hall — ’that can be kept in constant order without smarting remedies. I confess, mine cannot. How wild had I run, if the rod had not been over me! Every man can say, he thanks God for his ease. For me, I bless God for my trouble.’†8

Footnotes:

†1 1 Samuel 2:23-25 ; 1 Samuel 3:13 .

†2 Proverbs 22:15. Sirach 11:10 .

†3 Leviticus 19:17, with Proverbs 13:24 .

†4 Contrast Lamentations 3:33 . Hebrews 12:10 .

†5 Matthew Henry’s Life, chapter 13.

†6 Compare 1 Corinthians 5:5 ; 1 Corinthians 11:32 . The Heathen Philosopher adverts to the subject of punishments as an instrument of healing produced by means apparently contrary. - Arist. Eth. ii. 3.

†7 Swinnock’s Christian Man’s Calling, ii. 35.

†8 Silent Thoughts, xxi.

Verses 15-16

The wise man now turns from parents, and addresses himself most tenderly to children (Proverbs 1:8, Proverbs 1:10, Proverbs 1:15, &c.), perhaps to his own child. What Christian parent but responds? Could we be happy to see our child honored in the world, admired, talented, prosperous, without godliness? If thine heart be wise — this is the spring of parental joy — my heart shall rejoice, even mine. His health, his comfort, his welfare, is inexpressibly dear to us. But while we watch over the casket, it is the jewel that we mainly value. The love of our child’s soul is the life and soul of parental love.†1 None but a parent knows the heart of a parent. None but a Christian parent knows the yearning anxiety, the many tears, prayers, and "travailing in birth again" for the soul of a beloved child; or the fervor of joy and praise, when the first budding of heavenly wisdom bursts to view.†2 The sight brings joy into the innermost depths of the bosom.†3 Parents, who sympathize not with these sensations, and with whom Solomon’s language is unfelt and uninteresting, realize neither their responsibilities nor their privileges.

Greatly is the parent’s joy heightened to hear his son’s lips speaking right things; to see him, in a day of apostasy and unstable profession, openly standing forth on the Lord’s side; "asking for the old paths of rest," now that "the highways are" too often "unoccupied, and the travelers walking through bye-ways."†4

But surely this child, now the father’s joy, is one, from whom correction has not been withheld. The "foolishness bound in his heart has thus been driven from him;"†5 and its place graciously supplied by a wise heart — a witness to the subsequent rule and promise — "Correct thy son, and he shall give thee rest." (Proverbs 29:17 .)

And are not ministers also partakers of this parental joy? "Paul the aged" was filled with prayerful delight in his "beloved son in the faith."†6 The thriving churches were "his glory and joy."†7 Another Apostle "had no greater joy, than to hear that his children walked in truth."†8 And may we not rise higher, and adore the manifestation of this joy in heaven†9 — yea, in the bosom of God himself over the return of his corrected child to a wise heart — "This my son was dead, and is alive again; he was lost and is found"? (Luke 15:13-24 .)

Footnotes:

†1 See Solomon’s own education, Proverbs 4:3-4 .

†2 Proverbs 23:24-25; Proverbs 10:1 ; Proverbs 15:20 ; Proverbs 29:3 . ’Lord, let thy blessing so accompany my endeavor’ (were the pleadings of a godly parent) ’that all my sons may be Benaiahs (the LORD’s building); and then they will be all Abners (their Father’s light); and that all my daughters may be Bethiahs (the LORD’s daughters); and then they will be all Abigails (their Father’s joy).’ - Swinnock’s Christian Man’s Calling, ii. 29, 30.

†3 The reins, as deeply seated in the body, are a frequent scriptural illustration of the inner thoughts and affections. Psalms 16:7 ; Psalms 26:2 . Jeremiah 12:2 . Lamentations 3:13 .

†4 Judges 5:6. Jeremiah 6:16 .

†5 Proverbs 22:15; Proverbs 29:15 .

†6 2 Timothy 1:2-5 .

†7 1 Thessalonians 2:19-20 ; 1 Thessalonians 3:8-9.

†8 2 John 1:4 . 3 John 1:4 .

†9 Luke 15:7, Luke 15:10 .

Verses 17-18

Exactly similar is David’s counsel. He sets out the end, and shews how little reason we have to envy sinners, and what is the true path of duty and quietness.†1 He was, however, himself, for a while shaken by this temptation. And though he did not envy sinners, so as to covet their worldly prosperity; yet comparing their condition with his own ’chastening,’ "it was too painful for the Psalmist until he went into the sanctuary of God. Then understood he their end,"†2 and learned to rest in the assurance — Thine expectation shall not be cut off.

What then is the safeguard proposed? Just what the Psalmist had found so effective — "being continually with his God" (Psalms 73:23 ) — the very spirit of the rule — Be in the fear of God all the day long. Here he gathered confidence for both worlds — "Thou shalt guide me with thy counsel, and afterwards receive me to glory." (Psalms 73:24 .) With such a portion both for time and for eternity, could his heart then envy sinners? "I have set the LORD alway before me. Thou wilt shew me the path of life, the fullness of everlasting joy." (Psalms 16:8-11 .) What more could he desire? His heart, instead of envying sinners, would be drawn out in compassionate pleading for them, who have no portion but a dying world (Psalms 17:14 . Luke 16:25 ); no expectation, but that which shall quickly be cut off. (Proverbs 24:20 .)

But this habitual fear of the LORD is nothing separate from common life. It gives to it a holy character. It makes all its minute details not only consistent with, but component parts of, godliness. Acts of kindliness are "done after a godly sort." (3 John 1:5-6 .) Instead of one duty thrusting out another, all are "done heartily, as to the Lord, and not unto man." (Ephesians 6:6 . Colossians 3:23 .) Some professors confine their religion to extraordinary occasions. But Elijah seems to have been content to await his translation in his ordinary course of work (2 Kings 2:1-12 ); an example that may teach us to lay the greater stress upon the daily and habitual, not the extraordinary, service. Others are satisfied with a periodical religion; as if it was rather a rapture or an occasional impulse, than a habit. But if we are to engage in morning and evening devotions, we are also to "wait upon the LORD all the day." (Psalms 25:5 .) If we are to enjoy our Sabbath privileges, we are also to "abide in our weekly calling with God."†3 Thus the character of a servant of God is maintained — "devoted to his fear." (Psalms 119:38 .)

In this Christian walk with God, all is safe for eternity. The hope of the ungodly,†4 the hypocrite,†5 the worldling,†6 shall perish. But thine expectation shall not be cut off.†7 It is "a hope that maketh not ashamed."†8 It is grounded upon "the immutability of God’s counsels," and "entereth into that within the vail."†9 Surely there is an end for this. If the cross be heavy, thou hast but a little time to bear it. If the way be wearisome to the flesh, the end drawing nearer will abundantly compensate.†10 If the light be not visible, "it is sown" for thee. (Psalms 97:11 .) And in waiting for the glorious harvest — "here is the patience and faith of the saints." (Revelation 13:10 .) Meanwhile judge not the Lord hastily, by sense and feeling. Hold fast by God’s word. Give time to his providence to explain itself. Pronounce nothing upon an unfinished work. Wait, and "see the end of the Lord." "I know the thoughts that I think towards you, saith the LORD; thoughts of peace, and not of evil, to give you an expected end. What I do thou knowest not now; but thou shalt know" — and not only know — but approve "hereafter."†11

Footnotes:

†1 Psalms 37:1-9, Psalms 37:35-36 . Compare Proverbs 24:1-2, Proverbs 24:19-20 .

†2 Psalms 73:3, Psalms 73:17 . Even a heathen discovered the power of this temptation. Socrates, being asked, - What was most troublesome to good men? answered - ’The prosperity of the wicked.’

†3 Psalms 84:1-12. with 1 Corinthians 7:20, 1 Corinthians 7:24 .

†4 Proverbs 11:7.

†5 Job 8:13-14.

†6 Luke 12:19-20.

†7 Proverbs 24:14. Psalms 9:18 . Ecclesiastes 8:12 . Philippians 1:20 .

†8 Romans 5:5.

†9 Hebrews 6:17-19.

†10 ’O passi graviora! dabit Deus his quoque finem.’ - Virg. Æn. i. 199.

†11 James 5:11. Jeremiah 29:11 . John 13:7 .

Verses 19-21

These repeated exhortations to hear, remind us of our Lord’s earnest and affectionate call — "Who hath ears to hear, let him hear." (Matthew 11:15 ; Matthew 13:9 .) They shew the great importance of hearing, as the first step to be wise. For wisdom, no less than "faith, cometh by hearing." (Romans 10:17, with Proverbs 1:5 .) "Guide thine heart in the way." The promise makes this call effectual — "I lead in the way of righteousness, in the midst of the paths of judgment." (Proverbs 8:20 .)

But the call specially warns against a besetting temptation. God’s creature abuses his gifts.†1 Wine becomes the occasion of excess. Riotous eaters of the flesh degrade the soul, as the slave of the body. Not only be not one of them, but be not amongst them. (Proverbs 28:7 .) Can we be among the leprous without infection? May we not get a stain, that will not easily be wiped out? Do we not insensibly receive the mold of our society?†2 Did not Lot probably learn his dreadful wickedness by contact with the ungodly?†3 The truest love is not to sit down with them, but to labor for their conversion; and, if this be ineffectual, to avoid them. Young people! remember — ’Tinder is not apter to take fire, wax the impression of the seal, paper the ink, than youth to receive the impression of wickedness.’†4 Fancy not that the enemy intends even your present happiness. His malice holds out a poisoned bait. Poverty and shame are the temporal fruits.†5 But the eternal ruin of his deluded victims is his far more deadly design.

Noah as a wine-bibber,†6 and the Corinthian converts, profaning the sacred feast by drunkenness and gluttony,†7 warn the man of God — "Watch and pray, that ye enter not into temptation." (Matthew 26:41 .) Always however evangelize these parental warnings with the principles of the Gospel. "Walk not in rioting and drunkenness; but put ye on the Lord Jesus Christ" — the only effectual cover from the wantonness of the flesh. — "Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit."†8

Footnotes:

†1 Isaiah 5:11-12, Isaiah 5:22 ; Isaiah 22:13 . Habakkuk 2:5, with Psalms 104:14-15 . 1 Timothy 4:3-5 .

†2 Psalms 106:35. Compare Matthew 24:49 .

†3 Genesis 19:30-32, with Ezekiel 16:49-50 .

†4 Greenhill, on Ezekiel 19:4 .

†5 Proverbs 6:11; Proverbs 20:13 ; Proverbs 21:17 . Isaiah 28:1-3 . Joel 1:5 . Luke 15:13-16 .

†6 Genesis 9:20-21.

†7 1 Corinthians 11:21 .

†8 Romans 13:13-14. 2 Corinthians 7:1 .

Verse 22

"We have had fathers of our flesh, and we gave them reverence." (Hebrews 12:9 .) Such is the rule of nature. Such is the law of God.†1 The wise man here enforces its special application to an aged parent — thy mother when she is old. Then surely love and reverence are doubly due. ’A thing comely and pleasant to see’ — says Bishop Hall — ’and worthy of honor from the beholder, is a child understanding the eye of his parent.’†2 More lovely still is this filial exercise, when the age of the child has naturally loosened the restraints of authority. Respect is then the effect of principle and gratitude. The child no more feels at liberty to despise his parent’s wishes, than if he were subject to their early discipline. The Scripture examples are beautiful patterns for our imitation. Isaac with Abraham;†3 Jacob with both his parents;†4 Joseph’s deference to his aged father, and desiring his blessing on his own children;†5 Moses with his father-in-law;†6 Ruth with her mother-in-law;†7 Solomon in the grandeur of royalty paying respect to his mother;†8 the Rechabites hearkening to their deceased father’s command;†9 and — above all the rest — the Savior’s tender care for his mother in his own dying agonies.†10

The contrary conduct is marked with the most awful reprobation.†11 It forms a part of the dark mass of heathen depravity,†12 and one of the signs of the "perilous times in the last days." (2 Timothy 3:1-2 .) The spectacle will ever bring a blot upon the child’s name and character. (Proverbs 19:26 .)

But is not this trial of neglect the Lord’s chastening of foolish fondness of our children when young, of our unwise treatment, or inconsistent conduct? Sinful indulgence will always in the end make us despised in their eyes, and lay our authority in the dust for them to trample under foot. Christian dignity and consistency, on the other hand, command respect, even where they fail of producing the full practical results. (Proverbs 31:28 .) Oh! what need have we of Divine grace and wisdom, honorably to maintain parental responsibility!

Footnotes:

†1 Exodus 20:12. Leviticus 19:3 . Ephesians 6:1-2 . Compare Proverbs 1:8 ; Proverbs 6:20 .

†2 Holy Observations, v.

†3 Genesis 22:9.

†4 Genesis 28:1-5.

†5 Genesis 48:9-14.

†6 Exodus 18:13-24.

†7 Ruth 2:22-23.

†8 1 Kings 2:19 .

†9 Jeremiah 35:6.

†10 John 19:26-27. Dr. Taylor’s ’godly exhortations to his son,’ as Foxe writes in his exquisite Biography, ’is worthy of all youth to be marked’ - ’When thy mother is waxed old, forsake her not; but provide for her to thy power, and see that she lack nothing; for so will God bless thee, give thee long life upon earth, and prosperity, which I pray God to grant thee.’ Vol. vi. 692. Compare Sirach 3:8-14 .

†11 Proverbs 20:20; Proverbs 30:17 . Deuteronomy 21:18-21 ; Deuteronomy 27:16 . Isaiah 3:5 .

†12 Romans 1:30.

Verses 23-25

This is the merchant-man, who purchased the "pearl of great price at the cost of all that he had." (Matthew 13:45-46 .) The blessing can indeed only be "bought without price." (Isaiah 55:1 .) It is as free, as it is precious. But the figure sets out the importance of gaining it at any cost. First, however, let us satisfy ourselves that the seller is no deceiver; that he is perfectly upright in his dealings. "Buy of me" (Revelation 3:18 ) — saith the Savior. This sets the matter at rest. If we do not really want the article, we shall not pay much heed to the injunction. "Buy those things that ye have need of"†1 — is the rule. Ponder also its inestimable value. It is the truth, the only means of salvation,†2 the only deliverance from sin,†3 the only principle of holiness,†4 the "One thing needful."†5 Place the blessing fully in view — "The excellency of the knowledge of Christ Jesus our Lord — that I may win Christ, and be found in him — that I might attain unto the resurrection of the dead."†6 We cannot be defrauded in the purchase. It is a cheap purchase at any price. (Proverbs 3:15 .) The "lover of pleasure" values highly the baubles of Vanity Fair. But Bunyan beautifully describes the pilgrims, answering the sneering reproach — ’What will you buy?’ They lifted up their eyes above — ’We will buy the truth.’

But, like the well-practiced merchant, we must secure the genuine article. Many a counterfeit article is put forth.†7 Bring everything "to God’s standard."†8 That which brings wisdom, instruction, and understanding, is the truth of God.

Then having ascertained its riches and its purity — not only wish for it, gaze at it, commend it; but buy the truth. Not only bid, make an offer; but strike the agreement. Make it thine. The man did not wish for the field with the "hidden treasure;" but he "sold all that he had, and bought it." And let thy purchase be the whole truth. Every particle, the very filings of the gold, are invaluable — "Set thine heart upon all that I shall shew thee." (Ezekiel 40:4 .) Many are content to be at some pains, but they stop short of the prize. (2 Timothy 3:7 .) Shrink not from the full price; as did Herod;†9 the young ruler;†10 Agrippa;†11 and therefore they bought it not. Moses gave up for it "the treasures of Egypt;"†12 Paul, his Jewish privileges, and high reputation.†13 The Hebrews "took joyfully the spoiling of their goods."†14 The martyrs "loved not their lives unto the death."†15 And who of these repented of the costly purchase?

Having thus made the purchase, shall we part with it? Should we not find it all we expected; or should we after all discover that we did not want it, we should be glad to be rid of it. Many an estate has been bought, and sold again, from disappointed expectations. But though usually what we have bought, we are at liberty to sell; here is a command to buy, but a prohibition to sell. And a merciful prohibition it is! For those who sell the truth, sell their own souls with it. And "what shall it profit a man, if he shall gain the whole world, and lose his own soul!" (Matthew 16:26 .) Can we look at Esau,†16 Judas,†17 Demas,†18 selling their treasure for a thing of nought, without sorrowful trembling? Yet their apostasy clearly proved, that they had never "received the truth in the love of it:"†19 that it was some shining shadow, merely notional and speculative; never engrafted in their hearts. Having therefore never felt the power, or known its price, they could sell it for this world’s pleasure, or for the more flattering delusions of their own hearts. Reader: have you ever known that apprehension of Divine Truth, that has made it in your eyes worth every sacrifice to buy it? No one — be assured — who has really bought it, will ever be willing to sell it.

A joyous sight it is to see children realizing their parents’ fondest hopes; proving "a wise heart" (Proverbs 23:15-16 ) by a diligent inquiry about this only gainful purchase; not content with receiving it by education, but making the contract for themselves; discovering that religion must be a personal concern, an individual transaction between God and their own souls. Cause is it indeed for greatly rejoicing, to see our righteous children thus enriched for eternity, in possession of a treasure which they can never spend, and which no troubles, no changes, no malice of hell, can touch. If the godly parents have had a seed-time of tears, these precious sheaves of joy are an abundant recompense.†20 The stern exclusive system which recognizes little, save the divine purpose and sovereignty, annuls, or at least enervates, the responsibility of means, and thus loses the privilege both of trusting the promise, and witnessing its accomplishment. Will not the child feel the constraining obligation to fulfill his parent’s rejoicing thus vividly portrayed? Most unnatural must he be, if his heart does not glow with the desire thus to repay his father’s anxious love, and the yearning tenderness of her that bare him. They ask no other requital, than the joy and gladness of seeing a righteous and a wise son. Selfishness itself might supply a motive; since parental gladness is the child’s own joy, walking in "wisdom’s ways of pleasantness and peace."

Footnotes:

†1 John 13:29.

†2 1 Timothy 2:4 .

†3 John 8:32. 2 Timothy 2:25-26 .

†4 John 17:17.

†5 Luke 10:42.

†6 Philippians 3:8-11.

†7 2 Corinthians 11:3, 2 Corinthians 11:14 . Galatians 1:6-7 .

†8 1 Thessalonians 5:21 . 1 John 4:1 . Isaiah 8:20 .

†9 Mark 6:17-20.

†10 Luke 18:23.

†11 Acts 26:28.

†12 Hebrews 11:24-26.

†13 Philippians 3:4-8.

†14 Hebrews 10:34.

†15 Revelation 12:11. Acts 20:23-24 .

†16 Hebrews 12:16-17.

†17 Matthew 27:3-5.

†18 2 Timothy 4:10 .

†19 2 Thessalonians 2:10 . 1 John 2:19 .

†20 Psalms 126:6. Compare Proverbs 10:1 ; Proverbs 15:20 . Contrast Proverbs 17:25 .

Verses 26-28

Solomon here manifestly rises above himself, and speaks in the name and person of Divine Wisdom. (Proverbs 1:20 ; Proverbs 8:1 .) For who else could claim the gift of the heart — the work of his own hands, the purchase of his own blood? My son. Such is the relationship which God acknowledges; including every blessing which he can give, and all the obedience that he can claim. No obedience can be without the believing and practical acknowledgment of this relation — My son; not a stranger; not an enemy; not a slave, but a son! invited to return. An amnesty of the past, a perpetual jubilee of joy, awaits thee at thy Father’s house.

Many are the claimants for the heart. Heaven and hell contend for it. The world with its riches, honors, and pleasures; and science with its more plausible charms — cries — Give me thine heart. Nay, even Satan dares to put in a loud and urgent plea — "If thou wilt worship me, all shall be thine." (Luke 4:7 .) The loving Father calls — My son, give me thine heart. The answer too often is — ’I have no heart for God. It is engaged to the world. I cannot make up my mind to be religious, at least not yet.’ And so, even where there is no wickedness — nay, perhaps even some plausible semblance of piety, "the darling is given to the lion;" the heart to the murderer. Not one is naturally ready with the gift to him, who alone deserves it. A few only hearken in a moment of conviction; and then, not till they have proved to their cost the falsehood and disappointment of all other claimants.

An honor indeed he puts upon his creatures, in condescending to receive as a gift, what is his most rightful debt, and what he might at any moment command for himself. But his call wakens his child to recollection and conscious dependence. It is the Father’s striving with his child’s will. It is the test of his child’s obedience. It is a pointed arrow of conviction to his conscience for willful resistance to his call; the only hindrance to his giving his heart being, that he has already given it to claimants infinitely unworthy of it. ’My guilt is damnable’ — exclaimed an humbled saint — ’in withholding my heart; because I know and believe his love, and what Christ has done to gain my consent — to what? — my own happiness.’†1

And yet this call to many is utterly without interest, as if it were to lay up a treasure in the clouds. To others it is rather like the funeral knell than a jubilee sound; as if we were called to surrender all our pleasures, instead of adding to them one of pre-eminent value and pervading influence. Indeed most truly is our happiness bound up in this gracious command. For what else can ’fill up the aching void’ within, but "the love of God shed abroad in the heart by the Holy Ghost"? (Romans 5:5 .) Created objects only seem to widen the chasm. If our appetite is satisfied, it is but for a moment; while every irritation increases the general dissatisfaction. The heart, willfully remaining at a distance from God, can find its home only in a land of shadows. It grasps nothing solidly; while its incessant conflict with conscience is, "the troubled sea, which cannot rest." (Isaiah 57:20 .)

Little indeed is it thought, who demands the gift. It is claimed by the ever-blessed God, whose smile is heaven, whose frown is hell. To rise to a higher obligation — it is claimed by Him, whose love brought him from the throne of glory to the accursed cross; whose grace will cast out none that come to him; who will find a place for his bitterest enemies near to his heart; who will be to each of them all that a lost sinner, with an immortal soul, can need; who "is able to save to the uttermost;" who has saved countless myriads; who is ready — Sinner! ponder it well — to save thee.

But remember — he will never abate one atom of his full requisitions. He asks not for magnificent temples, costly sacrifices, pompous ceremonials, but for the spiritual worship of the heart.†2 ’He demands, not the hands, the feet, the tongue, the ears; but that which is the moving principle of all the members — the heart.’†3 Give that; — It is all he desires. Withhold it; — He rejects all besides. What the heart does not do, is as if it were not done at all. The cold formality of a lifeless faith is a dead, not "a living," not therefore a "reasonable" or acceptable, "service." (Romans 12:1 .) "How canst thou say, I love thee, when thine heart is not with me?" (Judges 16:15 .) The man, who gives his heart to the world, rises above all his difficulties, persevering, resolved, successful. Never can we triumph over the hindrances of the gospel without those supports, known only in the full engagement of the heart to God.

Never will he dispense with this claim of the love of all our heart.†4 We must not deal with him as Lot’s wife, moving slowly forward, while the heart is behind;†5 or like Orpah, stopping at the very moment that the cross is to be borne.†6 Dream not of dividing the heart with the world.†7 He loves a broken heart. He spurns a divided heart. Satan will seem to be content with a part; because he knows that, as God will accept nothing less than all, the whole will thus fall to him. It is far beneath the Majesty of heaven to possess anything less than the throne (Matthew 10:37 ); — a mean throne at best for the Almighty Sovereign of the universe. But his claims are paramount. And never are we truly our own, till we unreservedly acknowledge ourselves to be his. Indeed all false religions in the world are but vain substitutes for this plain and most happy duty. However plausible the show, if it does not lead the heart to God, it is fearful delusion. Whatever principles, practices, or society, turn our hearts from God — it is the highroad of ruin.

And doth he ask his child for his heart; and will he refuse to give it? Does it open immediately to Satan and the world — yea — even before they knock? and is the beseeching Father to be excluded? Are there no "bands of love to draw"? (Hosea 11:4 .) Out of what rock was it hewn, that it can be proof against the pleadings of Divine parental love? Canst thou not give it him? Surely hadst thou the will, thou wouldest have the power too. If thou hast the faintest will, at least shew though but the feeblest effort. Offer it, though but with a trembling hand. His hand will meet thine, and take it of thee. The happiest day of life is now arrived; a day, the recollection of which will never be tinged with one shade of regret.

If thou hast not done it, do it now. Let there be no half-giving. To hesitate — to delay — is to refuse. And why should you delay? Has Satan been so good a Master, that you are reluctant to leave him? Can you find a better friend than Him, who hath cared so long for you, than Him who hath died for you? Now then, with the help of the Divine Spirit, without whom this cannot be done — resolve, decide — once for all — for ever. But if thou hast done it, do it daily. He is still the same; still as deserving of your heart as ever. Thou canst not give it to him too soon or too often. The command does not hale us (as Saul haled his victims, Acts 8:3 ) to the service of God. The citadel is not stormed, but it opens its gates. A principle of immortal energy constrains the heart; yet only by "making it willing." (Psalms 110:3 .) The reluctancy is melted away, and by the power of love the heart is "compelled to come." (2 Corinthians 5:14 . Luke 14:23 .) What so free as a gift? And never is the will so free, as when it moves towards God. Weak as he is, yet the child can testify, that to give his heart is his first desire; that he never designs or intends anything less; that he longs for the consuming of every corruption, which hinders the full surrender. Oh my God! thy grace alone can enable me. I am ashamed of the gift. Nothing can be more unworthy. But because it is the purchase of thy death, and thou callest for it, it is thine own, it shall be thine. Take it then as it is. Make it what it is not. Keep it with thyself. Bind it so close to thee with the cords of love, that it may never cast a wishful look away from thee. Had I a thousand hearts, all should be thine. Thou alone canst fill it. Thou alone art worthy of it. Exalt thine own throne in it for ever.

Think how all hangs on this point. Give it; all the blessings of the gospel are yours. Refuse; you trample them under your feet; you live a life of base rebellion to your best friend, and of cruel madness to your own soul; you live without Christ; you will die without hope; accursed, lost for ever. The command of authority is an invitation of love — Dwell upon it. Think how right, how reasonable, how winning, how much it is beyond everything else, how much worth accepting in spite of every hindrance and objection. How much beyond every other joy is the delight of giving your heart to the tender compassionate love of your dying Savior! And then, having made him the object of your desires, the sum of all your wishes for happiness and for dependence; be determined to seek, and confident to find all in him, and resolute in rejecting every temptation to seek it elsewhere. Having therefore given your heart, let your eyes observe his ways. (Proverbs 4:23-25 .) ’Our heart given, gives all the rest. This makes eyes, ears, tongue and hands, and all, to be holy, as God’s peculiar.’†8 His word will be our rule;†9 His Providence our interpreter.†10 The heart, no longer divided, is now at full liberty for the service. The eyes, no longer wandering, like "the eyes of a fool, in the ends of the earth" (Proverbs 17:24 ), are now fixed upon an object supremely worthy, and abundantly satisfying.

Here also is our power of resistance to the gross seductions of the enemy (Proverbs 2:10-11, Proverbs 2:16 ) — "I have opened my mouth unto the LORD, and I cannot," I will not, go back.†11 He hath my heart, and he shall have it. So long indeed as we carry about us a body of sin and death, we need a continual supply of "the Spirit to mortify the deeds of the body."†12 But in our new atmosphere of heavenly light, the mask falls off from the allurements of sin. The strange woman appears frightful as a deep ditch, or, what is even more, a narrow pit, with no room to escape.†13 Mighty and strong men have fallen into it.†14 The tempter hides the danger, while she lays wait for the prey; and thus she successfully increases the transgressors among men.†15 Blessed be God! if while fleshly lusts "have destroyed their thousands and tens of thousands" (Proverbs 7:26 ), we have, by giving our heart to its Divine Lord, been enabled to abhor the temptation, and to ascribe to our faithful-keeping God the glory of our deliverance.

Footnotes:

†1 Adams’ Private Thoughts.

†2 Isaiah 66:1-2. John 4:23-24 .

†3 ’Non caput, non manum, non pedem, non cætera membra; sed omnium membrorum principium, radicem, et vitæ humanæ fontem, qui cor est, dari sibi Deus postulat.’ - Glass, Philolog. Sacr. lib. ii. pars i. Tract. ii. sect. iii.

†4 Matthew 22:37.

†5 Genesis 19:26.

†6 Ruth 1:14.

†7 Matthew 6:24.

†8 Leighton on 1 Peter 2:4-5 .

†9 Proverbs 6:23. Psalms 119:9-11, Psalms 119:105 .

†10 Psalms 107:43.

†11 Judges 11:35. Compare Genesis 39:9 .

†12 Romans 8:13. Galatians 5:16 .

†13 Proverbs 22:14; Proverbs 2:19 .

†14 1 Kings 11:1-8, with Nehemiah 13:26 . Judges 16:4-20 . ’He (Samson) broke the bonds of his enemies; but he could not break the bonds of his own lusts. He choked the lion; but he could not choke his own wanton love.’ Ambrose quoted by Jermin in loco.

†15 Proverbs 7:6, &c.; Proverbs 9:13-18 .

Verses 29-35

A warning was lately given against keeping company with sensualists. (Proverbs 23:20-21 .) Here it is enforced by the most graphical delineation of the sin in all its misery, shame, and ruin. It is the drunkard’s looking-glass! Let him see his own face. Let it be hung up in his cottage. Fix it in the alehouse. Could he go there? The picture is drawn with such a vividness of coloring! ’No translation or paraphrase can do justice to the concise, abrupt, and energetic manner of the original.’†1 Drunkenness is a time of merriment. But what must be the stupefying insensibility, that can find a moment’s joy, with such an accumulation of woe!†2 Every sin brings its own mischief. But such woe! such sorrow! in all its multiform misery! who hath it? The brawls and contentions over the cup;†3 the babbling words of pollution;†4 the wounds, often to murder,†5 without cause; the redness of eyes, shewing the effect of liquor on the countenance; the impure appetites that are kindled; the infatuation almost incredible — this is sensuality in all its wretchedness.

Whence this world of woe and sorrow? It is the curse of indulged will. Not satisfied with their healthful refreshment, many will "add drunkenness to thirst." (Deuteronomy 29:19 .) They continue long, "from morning to night, till wine inflame them." (Isaiah 5:11 .) They go to seek the mixed wine, its strongest and most inebriating drink.†6

Wisdom’s voice therefore is — Avoid the allurements of sin. Often has a look, harmless in itself, proved a fearful temptation.†7 Look not therefore at the wine when it is red. Its very color; its sparkling transparency in the cup; the relish with which it moves itself aright, ’or goes down pleasant’†8 — all tend to excite the irregular appetite. Crush it in its beginnings, and prove that you have learnt the first lesson in the school of Christ — "Deny yourself."†9 Whatever be its present zest, at the last it biteth like a serpent, and stingeth like an adder. (Compare Proverbs 20:17 .) Did it bite first, who would touch it? Did Satan present the cup in his own naked form, who would dare to take it? Yet it comes from his hand as truly, as if he were visible to the eyes. If poison was seen in the cup, who would venture upon it? Yet is the poison less dangerous, because it is unseen? The adder’s sting, is concealed, yet most fatal. The cup of sparkling wine becomes "a cup of fearful trembling in the hands of the LORD." (Compare Joel 1:5 .)

Seldom does any sensual indulgence come alone. One lust prepares the way for others. The first step is sure to lead onwards. The poor deluded victim cannot stop when he pleases. Drunkenness opens the door for impurity.†10 The inflamed eye soon catches fire with strange women; and who knoweth what the end may be? Loathsome indeed is the heart of the ungodly laid bare. Drink opens it as far as words can do; and through the organ of the tongue it does indeed utter perverse things.†11 ’Blasphemy is wit, and ribaldry eloquence, to a man that is turned into a brute.’†12

But the delirium is the most awful feature of the case. The unhappy victim, having lost all will and power to escape, sleeps quietly amid dangers as imminent, as lying down in the midst of the sea, or upon the top of the mast.†13 Nay — even the senses seem to be stupefied. Stricken and beaten he may be. But "his heart is as a stone,"†14 and he thanks his drunkenness, that he felt it not. Therefore "as the dog to his vomit, the fool returns to his folly,"†15 craving fresh indulgence — When shall I awake? I will seek it yet again. More senseless than the brute who satisfies nature, not lust; so lost to shame; his reason so tyrannized over by his appetite, that he longs to be bound again, and only seeks relief from his temporary awakening to a sense of his misery, by yielding himself up again to his ruinous sin. (Jeremiah 2:25 .)

Oh! how affecting is the thought of the multitude of victims to this deadly vice in every age and clime, and among all ranks of society! Perhaps there is no sin which has not linked itself with it; while the unconsciousness in the act of sin only serves, not to palliate the guilt, but to increase the responsibility.

While we see the whole nature so depraved in taste, so steeped in pollution — we ask — "Is anything too hard for the LORD?" Praised be his name for a full deliverance from the captivity of sin, and of all and every sin, even from the chains of this giant sin.†16 The mighty, though despised instrument is "Christ crucified; the power of God, and the wisdom of God." (1 Corinthians 1:23-25 .) It is this, which when vows, pledges, and resolutions — all have failed; works secretly, yet most effectually; imparting new principles, affections and appetites. The drunkard becomes sober; the unclean holy; the glutton temperate. The love of Christ overpowers the love of sin. Pleasures are now enjoyed without a sting (for no serpent, nor adder is here) and the newly-implanted principle transforms the whole man into the original likeness to God — "Whatsoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God. He that is begotten of God keepeth himself, an that wicked one toucheth him not."†17

Footnotes:

†1 Scott in loco. Compare Bp. Hall.

†2 ’Agmen malorum colligit, quæ ebrietas secum trahit.’ - Lavater. ’Nemini fermè certius ingentia imminere pericula, tam quoad facultates atque famam, quam ipsam quoque valetudinem, vitam, atque animæ salutem, neminem etiam subjacere adeo Sp. S. imprecationibus, quam hominem temulentum.’ - Geier.

†3 Proverbs 20:1. 1 Timothy 3:3 . Compare Hor. Od. iii. 21.

†4 Daniel 5:4.

†5 2 Samuel 13:28 . 1 Kings 16:9-10 ; 1 Kings 20:16-20 .

†6 Proverbs 9:2 , note. Homer describes his celebrated Helen, as mixing exhilarating ingredients in the bowl, to revive the spirits. Odyss. ^. 219-229.

[The "note" (above) refers to a previous footnote found in middle of the first paragraph of his comments on Proverbs 9:2: (reproduced in part below: see the red cross.)]

" ,,, She hath killed her beasts, mingled her wine with the choicest spices,† and plentifully furnished her table. ,,, "

That footnote reads:

Bishop Lowth remarks the difference between the Classics and the Hebrews. The one by mingled wine understand wine diluted with water; the other intend wine made stronger by spices, or other exhilarating ingredients. Note on Isaiah 1:22 . Compare Proverbs 23:29-31 . Song of Song of Solomon 8:2 .

†7 Genesis 3:6; Genesis 39:7 . Joshua 7:21 . 2 Samuel 11:2 .

†8 Holden. Compare Song of Song of Solomon 7:9 .

†9 Matthew 16:24. Augustine gives an instructive example of his mother’s nurse. Confess. ix. 8. See also George Herbert’s excellent advice in his well-known poem - The Temple.

†10 Genesis 19:32. Compare Jeremiah 5:8 . Ezekiel 16:49-50 . Hosea 4:18 . Romans 13:13 . 1 Peter 4:3 .

†11 Psalms 69:12. Hosea 7:5 . The libertine poet praises the inspiring excitement of wine to the genius of poesy. - Hor. Ep. i. 19.

†12 Lawson in loco.

†13 Isaiah 28:7-8. Hosea 4:11 . Compare Proverbs 31:4-5 .

†14 1 Samuel 25:36-37 .

†15 Proverbs 26:11. Isaiah 56:12 .

†16 John 8:34-36. 1 Corinthians 6:10-11.

†17 1 John 3:9 ; 1 John 5:18 . See an affecting evangelical pleading with this case in that valuable manual, Jowett’s Christian Visitor.