Bible Commentaries
Proverbs 27

Verse 1

(Proverbs 27:1 quoted in the NT: James 4:13-14 )

LET the Apostle expound the wise man — "Go to now, ye that say — To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain." Both apply the same rebuke to the boast; Thou knowest not what a day may bring forth — Whereas "ye know not what shall be on the morrow." (James 4:13-14 .) To provide for the morrow is a scriptural duty.†1 The husbandman, when he has reaped his harvest, sows his seed for the next. The Christian in his calling, reposing on God’s Providence, walks with God. But to boast of to-morrow — "all such rejoicing is evil." (James 4:16 .) Indeed it is absurd to boast of what is not our own. To-morrow is finely described as an unknown birth. It may be in eternity. And yet the sensualist and the worldling†2 boast, as if it was their own; and thus virtually put God out of his own world. The ungodly reckon upon being religious to-morrow, and therefore put off repentance, forsaking the world, and living for eternity, to some infinitely future day. (Acts 24:25 .) Would they do this, if they did not reckon upon to-morrow being given to them? Nay, do we not all naturally cherish this looking forward, which the great enemy works up into practical forgetfulness of God? Yet we must not live, as if to-morrow would not come. Else would the world be in a state of stagnation. The present duties of the day would be absorbed in the instant preparation for the coming eternity. But we start from death, when he enters our houses, as if we did not expect him. How little do we die daily! (1 Corinthians 15:31 .) We can even coolly calculate upon the death of others, for our own benefit. Our intense anxiety about earthly, and apathy about heavenly, things, speak but too plainly. The young look to the middle age; the more advanced to the last stage of life. All, in contradiction to their avowed profession, boast themselves of to-morrow.

How awfully has this boasting been put to shame! In the days of Noah, "they married wives, and were given in marriage, until the very day when the flood came, and destroyed them all."†3 Abner promised a kingdom, but could not ensure his life for an hour.†4 Haman plumed himself upon the prospect of the queen’s banquet, but was hanged like a dog before night.†5 The fool’s soul was required of him "on the very night" of his worldly projects "for many years" to come.†6 ’Serious affairs to-morrow’ — was the laughing reply of Archias, warned of a conspiracy, which hurried him into eternity the next hour.†7 The infidel Gibbon calculated upon fifteen years of life, and died within a few months, at a day’s warning. We know not what a day may bring forth.

How natural is it for the young to be looking for to-morrow’s prospect! But have you never seen the lovely flower cropped, or faded in the blossom? Is not the robust, as well as the feeble, frame cut down in the prime? (Job 21:23 .) Have you a lease of your life? If there be a promise of forgiveness to the repenting, where is the promise of to-morrow for repentance? Will consideration naturally come with years? Or will not rather long-protracted habits of ungodliness harden into a second nature? What if in the midst of thy boasting, flattering thyself that thou shouldst see another and another day — thou shouldst be surprised, unprepared, and be left to lament for ever thy presumption in the lake of everlasting fire!†8 Stop — consider — weep — pray — believe — now — while conscience speaks; while thou art halting between God and the world, between conviction and inclination. Now in this "accepted time" devote thyself to God. Enthrone the Savior in thine heart.

The universe does not present a more affecting sight than an aged sinner, with one foot in the grave, losing all in the world, infinitely more in eternity. A moment, and he is gone. Heaven and hell are no trifles. To-morrow presumed upon, to-day neglected, ruins all. Standing on the brink of the precipice — how precious the moment for prayer — ere the door of mercy is closed for ever!

Has the child of God reason to boast of to-morrow? What a change may it make in your worldly circumstances (Job 1:21 ), or Christian experience? (Psalms 30:7 .) Never will you feel more secure, than in the consciousness that you have no security for a single hour. Divide your cares with God. Rest all in his bosom. (Psalms 37:4 .) Let disappointment prepare you for your heavenly rest, and bound all your wishes and pleasures by his gracious will. (James 4:15 .) But have you no need of warning? How speaks the too full current of affections towards earthly enjoyment? Did you practically believe that "the time is short, and the fashion of this world passeth away," would you not "rejoice, as though you rejoiced not"? (1 Corinthians 7:29-32 .) Would pleasures of earth be so highly prized, if there was no secret dependence on to-morrow? Surely this thought may more than sustain in the loss of them — The shadow only is gone — the body of my happiness remains immovable. To see things temporal, as if we "looked not at them," is the life of spiritual religion. (2 Corinthians 4:18 .) To remember ’this world as the grand laboratory for perfecting of souls for the next’†9 to have "our loins girt about" for our Lord’s coming; to live, as not to be surprised by the call, and in readiness to "open to him immediately" — this is our secret and our happiness. "Blessed are those servants, whom the Lord, when he cometh, shall find watching." (Luke 12:37 .)

Footnotes:

†1 Proverbs 6:6-8; Proverbs 10:5 ; Proverbs 24:27 . Compare Genesis 41:35 . Acts 11:28-29 .

†2 Isaiah 56:12. Luke 12:16-19 .

†3 Luke 17:26-29.

†4 2 Samuel 3:9-10, 2 Samuel 3:27 .

†5 Esther 5:12; Esther 7:1-10 .

†6 Luke 12:19-20.

†7 Rollin’s Ancient History. Book 12.

†8 Matthew 24:48-51; Matthew 25:10-12 . Luke 13:25 . Compare Sirach 5:7 .

†9 Sir M. Hale.

Verse 2

’Praise’ — says an old expositor — ’is a comely garment. But though thyself doth wear it, another must put it on, or else it will never sit well about thee. Praise is sweet music, but it is never tuneable in thine own mouth. If it cometh from the mouth of another, it soundeth most tuneably in the ears of all that hear it. Praise is a rich treasure, but it will never make thee rich, unless another tell the same.’†1 Indeed — except as the vindication of our character,†2 or our Master’s honor connected with it,†3 may require — nothing so degrades a man with his fellow-men, as setting out his own praise. For though every man is his own flatterer (Proverbs 20:6 ), yet men usually know how to estimate pride in others, while they cherish it in themselves. "The things that are of good report — think of them to do them." (Philippians 4:8 .) But "let our works," not our tongues, "praise us in the gates."†4 And while our works shine, see to it, that ourselves be hid. "Confess your faults one to another."†5 But leave to another to speak our praise. ’Scarce any shew themselves to advantage, who are over-solicitous to do so.’†6

Our name will lose nothing by this self-renouncing spirit. If our own mouth be silent, another’s will be opened. John was "unworthy" in his own eyes to "unloose the latchet of his Master’s shoes." Yet did his Lord’s mouth proclaim him as "the greatest of all that had been born of women."†7 The centurion spoke of himself, as "not worthy that Christ should come under his roof." Yet did the elders testify, that "he was worthy, for whom he should do this." Yea — the Savior’s own mouth confirmed the testimony — "I have not found so great faith, no not in Israel."†8 Luke mentions nothing in his records to his own credit. Yet another praises him warmly as "the beloved physician," and his sole faithful companion in his trials.†9

Self-seeking is a shameful blot upon a Christian profession. What! Shall one that has said before God — "Behold, I am vile"! — be ready to say before his fellow-men — "Come, see my zeal for the LORD"†10 — Come, see how humble I am! Oh! for the self-abased spirit of our glorious Master — ever ready to endure reproach: but never "receiving honor from men;" never "seeking his own glory." (John 5:41 ; John 8:50 .) Contrast what God shews us of ourselves in the closet with our "fair show in the flesh." And will this not put self-complacency to shame? Surely that we are so little really humble, is matter enough for the deepest humiliation.

Footnotes:

†1 Jermin.

†2 1 Samuel 12:3 . Psalms 7:3-5 . 2 Corinthians 1:17-19 .

†3 2 Corinthians 11:5-12 ; 2 Corinthians 12:11 . ’St. Paul was put upon it, to speak of himself more than he chose to do; and when he speaks of things concerning himself, he puts in ever and anon, "I speak as a fool" — intimating, that unless there be very great cause, whoever talks much of himself, talks like a fool.’ — Whichcote’s Sermons.

†4 Proverbs 31:31. Ruth 3:11 .

†5 Proverbs 25:27. Matthew 5:16 . James 5:16 .

†6 Bp. Butler.

†7 Matthew 3:11. John 3:30, with Matthew 11:11 . John 5:35 .

†8 Matthew 8:8; with Luke 7:3-4, Luke 7:9 .

†9 Colossians 4:14. 2 Timothy 4:11 . It was a fine touch in Sallust’s portrait of Cato — ’He would rather be, than seem to be, a good man; so that the less he sought glory, the more he obtained it.’

†10 Job 40:4. 2 Kings 10:16 .

Verses 3-4

The wrath even of a wise man in the moment of folly is cruel.†1 What then must be a fool’s wrath, ’where there is not a drop of heavenly water to quench the fire?’†2 It is indeed the weight of a stone or sand†3 — intolerable, ’being without cause, measure, or end.’†4 Its abiding sullenness distinguishes it from the temporary impulse, to which the child of God may too hastily yield. Absalom kept it in for two years.†5 David’s anger melted away under the first conviction of reproof, and "the sun went not down upon his wrath."†6

And yet cruel as wrath may be,†7 overflowing as the spring-tide, it may be appeased. Esau’s wrath was soothed into brotherly love.†8 The outrageous despot was subdued in witnessing the presence and power of God.†9 But envy is an implacable passion, the native principle,†10 with a fearful train of evils.†11 Anger is stirred up by offense; envy by godliness,†12 prosperity,†13 or favor.†14 Reason operates rather as the oil to fan the flame, than the water to quench it. ’Proud men would be admired by all, and preferred above all; and if it be not so, a secret enmity invadeth their spirits, and settleth itself. Men cannot endure the real or reputed excellency of others. The proud creature would shine alone.’†15

The wise man had before described the curse of this deadly passion to the man who indulges it. (Proverbs 14:30 .) Here he shews its subtle, and almost irresistible power upon its victims. For indeed, in contrast to the fine description of ’mercy, it is twice’ cursed. It curses both its subjects and its object. ’Like the star called wormwood, that embittereth all the rivers and fountains of waters on which it fell (Revelation 8:11 ), it poisons and bereaves of their sweetness all the sources and streams of human enjoyment.’†16

Well then might it be asked — Who is able to stand before envy? Even the perfect innocence of paradise fell before it. Satan lost his own happiness. Then he envied man, and ceased not to work his destruction. (see Wisdom of Solomon 2:23-24 .) It shed the first human blood, that ever stained the ground. (1 John 3:12 .) It quenched the yearnings of natural affection, and brought bitter sorrow to the patriarch’s bosom.†17 Even the premier of the greatest empire in the world was its temporary victim.†18 Nay more — the Savior in his most benevolent acts was sorely harassed,†19 and ultimately sunk under its power.†20 "His servants therefore must not expect to be above their Master."†21

But — Christian — remember — though the promise is sure, "that sin shall not have dominion;"†22 yet the struggle is sharp to the end. Let us probe this corruption deeply. Men will look at grace, as we have seen, with an envious eye. They will darken the lives, that outshine their own and defame the holiness, which they have no heart to follow. But ’those who have true worth in themselves, can never envy it in others.’†23 Do we then love to see a brother’s superior eminence, his larger gifts or graces? (Numbers 11:28-29 .) Do we take pleasure in his prosperity, in honor paid to him, though to our own disparagement? (John 3:30 .) Is our tone of praise as decided towards him, as we should wish that of others to be of us? Can we bear to be past by in favor of those, who may seem to be doing our work in opposition to ourselves? (Philippians 1:15-18 .) Oh! how hateful would be the exhibition of the hidden depths of our deceitful hearts! "Who can understand his errors? Cleanse thou me from secret faults." (Psalms 19:12 .)

Footnotes:

†1 1 Samuel 25:13, 1 Samuel 25:21 .

†2 Cartwright.

’Ira furor brevis est; animum rege; qui, nisi paret,

Imperat; hunc frænis, hunc tu compesce catena.’

Hor. Ep. i. 2, 62, 63.

†3 Exodus 15:5. Compare Sirach 22:14-15 .

†4 Poole. Compare Proverbs 17:12 .

†5 2 Samuel 13:22-23 .

†6 1 Samuel 25:32-33 . Ephesians 4:26 .

†7 Genesis 49:7. Matthew 2:16 .

†8 Genesis 27:41; Genesis 33:4 .

†9 Daniel 3:13-30.

†10 Mark 7:22. Galatians 5:20-21 . Titus 3:3 . James 4:5 .

†11 Romans 1:29-30. 2 Corinthians 12:20 . James 3:14, James 3:16 .

†12 Ecclesiastes 4:4 . Daniel 6:3-5 .

†13 Genesis 26:14. Psalms 73:3 .

†14 Genesis 4:5-8. 1 Samuel 18:6-9, 1 Samuel 18:16-17 .

†15 Manton on Psalms 119:77 .

†16 Wardlaw on Ecclesiastes 4:4.

†17 Genesis 37:3-4, Genesis 37:23-35 . Acts 7:9 .

†18 Daniel 6:6-17.

†19 John 12:10-11.

†20 Matthew 27:18-20.

†21 Acts 5:17, Marg; Acts 13:44-45 ; Acts 17:4-5, with Matthew 10:24 .

†22 Romans 6:14.

†23 Sir Philip Sidney’s Aphorisms.

Verses 5-6

What is the friend, who will be a real blessing to my soul? Is it one, that will humor my fancies, and flatter my vanity? Is it enough, that he loves my person, and would spend his time and energies in my service? This comes far short of my requirement. I am a poor, straying sinner, with a wayward will and a blinded heart; going wrong at every step. The friend for my case is one, who will watch over me with open rebuke; but a reprover, when needful; not a flatterer. The genuineness of friendship without this mark is more than doubtful; its usefulness utterly paralyzed. That secret love, that dares not risk a faithful wound, and spares rebuke, rather than inflict pain, judged by God’s standard, is hatred. (Leviticus 19:17 .) Far better the wound should be probed than covered. Rebuke, kindly, considerately, and prayerfully administered, cements friendship, rather than loosens it.†1 The contrary instances only prove, that the union had never been based upon substantial principle.

Many indeed profess their value for a true friend; and yet in the most valuable discharge of friendship, they "count him their enemy." The Apostle had some just apprehension on this account, though so wise and affectionate, and speaking from the mouth of God. (Galatians 4:12-16 .) As if the rule of friendship was, that we should absolutely "please," without reference to the Divine restriction — "for good to edification." (Romans 15:2 .) Christian faithfulness is the only way of acting up to our profession. And much guilt lies upon the conscience in the neglect.

But this open rebuke must not contravene the express rule of love — "telling the fault between thee and him alone." Too often, instead of pouring it secretly into our brother’s ear, it is proclaimed through the wide medium of the world’s ear; and thus it passes through a multitude of channels, before it reaches its one proper destination. The openness of the rebuke describes the free and unreserved sincerity of the heart, not necessarily the public exposure of the offender; save when the character of the offense, or the interests of others, may appear to demand it. (1 Timothy 5:20 .)

But never let a false tenderness be suffered to dilute a paramount obligation. Could Paul have answered to God for his secret love to a brother apostle, when the compromise of a fundamental principle called for open rebuke? (Galatians 2:11-14 .) Obviously however the sin should be brought to view, ere we rebuke. Nor should we vehemently reprove involuntary slips (See Sirach 19:16 ); much less forget the exercise of a loving spirit. Leighton’s gentleness gave such a power to his reproof, that rare was the repetition of the offense; rather however from shame, than from the new principle. The mark of true godliness is an anxiety to have our faults pointed out; and a thankfulness to those who undertake the self-denying office.†2 ’A faithful reprover is a very great help in our Christian course. He is to be valued above the greatest treasure.’ ’He that would be safe’ — says one of the ancients — ’must have a faithful friend, or a bitter enemy, that he may fly from vice by the monitions of the one, or the invective of the other.’†3 Much more valuable is this faithfulness, than the smooth politeness of the world’s intercourse. Nay, some defect in this courtesy may be excused for the sake of the sterling quality.

The truest friend of man — his wounds are faithful. He will not pass by a single fault in his people. He acts upon his own rule from the most considerate regard to their best welfare. And who would not choose this faithful wound, however painful at the moment of infliction, rather than the deceitful kisses of the enemy?†4 The kiss of the apostate was a bitter ingredient in the Savior’s cup of suffering.†5 His foreknowledge of the treachery,†6 in no degree weakened those exquisite sensibilities, which, from their intimate union with the Godhead, rendered him susceptible of suffering beyond all comprehension.†7

Footnotes:

†1 Proverbs 9:8; Proverbs 28:23 . Matthew 18:15 .

†2 Nehemiah 5:7-13. Even when given most rashly and unkindly, one of the meekest of men could say — ’I was thankful to God for admonishing me, and my gratitude to the man was, I think, unfeigned.’ In his journal, the reprover’s name was found specially remembered in prayer. Martyn’s Life, chapter 3.

†3 Bp. Kidder.

†4 Proverbs 26:23-26. Nehemiah 6:2 .

†5 Matthew 26:48-49, with Psalms 41:9 ; Psalms 55:12-13 .

†6 John 6:70; John 13:18-26 .

†7 Philip Henry beautifully describes the proper offices and uses of Christian reproof. ’To reprove a brother is like as, when he is fallen, to help hip up again, when he is wounded, to help to cure him; when he hath broken a bone, to help to set it; when he is out of the way, to put him in it; when he is fallen into the fire, to pluck him out; when he hath contracted defilement, to help to cleanse.’ — Life, chapter 10.

Verse 7

This is true, as regards the enjoyments of this life. Abundance, instead of increasing the happiness of the possessor, deprives him of the rest, which often belongs to a more scanty portion. (Ecclesiastes 5:11 .) The man, whose appetite is cloyed with indulgence, turns with disgust from the sweetest dainties; while every bitter and distasteful thing is keenly relished by the hungry soul, perhaps just saved from starvation.†1 This healthful appetite is one of the many counterbalancing advantages of poverty. The stated epicure might well envy the luxury of a homely meal. Israel, after "eating angels’ food to the full," loathed and trod it under foot as "light bread."†2

And is not this so in spiritual things? The Laodicean professor — "rich and increased in goods, and having need of nothing" — loathes the honeycomb of the gospel.†3 Christ in his bitter "sorrow is nothing to him, while he passeth by." (Lamentations 1:12 .) His love excites no tenderness; his hope no interest. "The consolations of God are small," of little account, "with him." (Job 15:11 .) He can spare them without sensible loss. He reads the Bible only to carp at its most precious truths; offensive, as implying a ruin, of which, he has no apprehension, and which he has no heart to contemplate. Thus he nauseates the most nourishing food; having no relish, because he feels no need. Another case presents itself, not less affecting. "Fullness of bread" — richness of spiritual ordinances — does not always bring its corresponding appetite. May not satiety be as great a curse as famine? Is it not fearfully written upon many a Christian professor — The full soul loatheth the honeycomb?

Far more enviable is the hungry soul, feeding upon unpalatable truths; yea — welcoming even bitter dispensations, as medicine for the soul’s health. (Psalms 119:67, Psalms 119:71 .) And is not the sweet of the gospel known by this bitterness? Does not this bitterness make Christ sweet to the soul. A sinner in all his guilt; a Savior in his perfect merit and love — well does the one answer to the other. Every view of Christ embitters sin. Every view of sin endears Christ. Nor is there any terror in the conviction, that thus endears the Savior. Rather does it prepare the way for a solid confidence in the glad tidings of the gospel.

What then is the pulse of my religion? Am I willing to receive the word in its full completeness — the bitter as well as the sweet? Do I love its humbling spirituality, its self-denying requirements, subordinating every desire to an unreserved obedience to my God; ready to walk in his narrowest path, to have my most secret corruption exposed; to have my conscience laid open to the "sharp piercing of the two-edged sword"? (Hebrews 4:12 .) Oh! may my soul be preserved in this vigorous devotedness!

Footnotes:

†1 Job 6:7. Luke 15:16-17 .

’Jejunus stomachus raro vulgaria temnit.’

Hor. lib. ii. Sat. ii. 38.

†2 Psalms 78:25. Numbers 11:4-20 ; Numbers 21:5 .

†3 Revelation 3:17-18. Matthew 9:12 . Romans 9:30-31 .

Verse 8

Instinct teaches the bird, that the nest is the only place of safety or repose. Here God has provided her special cover. (Deuteronomy 22:6-7 .) Nothing therefore but danger awaits her in her wanderings. And seldom does she return without some injury to herself or her nestlings. Perhaps her nest is cold and inconvenient. But her wanderings make her more restless and dissatisfied. She is safe and happy only while she keeps her nest.

Not less senseless and dangerous is it lightly to leave the place, society, or calling, which Divine Providence has marked out. Here man is ’in God’s precincts, and so under God’s protection;’†1 and if he will be content to remain in his place, God will bless him with the rich gain of "godly contentment." (1 Timothy 6:6 .) But the man wandering from his place is ’the rolling stone, that gathers no moss.’ ’He is always restless, as if he had a wind-mill in his head. Every new crotchet puts him into a new course.’†2 His want of fixed principles and employment exposes him to perpetual temptation. (Proverbs 21:16 .) Always wanting to be something or somewhere different to what and where he is, he only changes imaginary for real troubles. Full of wisdom is it to know and keep our place. The soul, the body, the family, society — all have a claim upon us. This feverish excitement of idleness is the symptom of disease, wholly opposed to religion, the bane both of our comfort and usefulness.

The plain rule cannot ordinarily be broken without sin — "Let every man, wherein he is called, therein abide with God." (1 Corinthians 7:24 .) Would we then abide in fellowship with God? We must "abide in our calling." Every step of departure, without a clear Scriptural warrant, is departure from God. We are safe in following Providence. But to go before it; much more to break away from its guidance (Jonah 1:1-4 ) — a man thus wanders from his place to his own cost. Never can we put our foot out of God’s ways, but we shall tread the path back with a cross.

It is often the wayward impulse of idle pleasure; but always with the same fruit. Dinah was safe in the bosom of her family, as the bird in her nest. But when she "went out to see the daughters of the land" (Genesis 34:1-2 ), the fowler’s snare soon entangled the unsuspecting wanderer.

Let us look at this spirit in the Church. The "idler wandereth about from house to house" (1 Timothy 5:13 ), neglecting his own duties, and therefore with plenty of time upon his hands to "meddle with what doth not belong to him." (Proverbs 26:17 .) So busy is the enemy in finding his own work for those, who have no heart to work for God! The discontented professor unhappily is shut up in so obscure a corner, that he will die, before the world knows his worth. He wants a larger sphere. The world is scarcely wide enough for him. Thus he wandereth from his place, "seeking rest, and finding none." The gifted professor is full of zeal for God and his church. His gifts were not intended to run to waste. What he can do, he thinks he ought to do. He sees the minister of God neglecting his flock — Why should not he, as he deems himself well able, step into his room? But is not the man wandering from his place? Our Master’s charge is — "Give an account of thy," not thy neighbor’s, "stewardship." (Luke 16:2 .)

If grace gives the desire for usefulness, Providence must open the path. Our "wisdom is to understand our own way" (Proverbs 14:8 ); our duty, to "do our own business." (1 Thessalonians 4:11 .) Not a single talent need be wasted. Every Christian has his own field, large enough for the exercise of his measure of gifts, without "removing the ancient landmark," that separates the sacred office, as the Lord’s consecrated service. Many might be found to perform competently the ambassador’s office; but who would venture upon it without the accredited authority of his sovereign? The unsteady professor has no spiritual home. No church is sound enough for him; none wholly molded to his taste. Like the wandering bird, he is always on the wing. Any one place is too strait for him. The accustomed food, even though coming down from heaven, is "loathed as light bread." (Numbers 21:5 ) His vitiated appetite leaves him often on the Sabbath morning undecided whom to hear, his own will being his only guide. He is anxious to hear from all; and, as the sure result, he learns from none. (2 Timothy 3:7 .) In this self-willed delusion the form and substance of the Church is destroyed. It is not a few wandering sheep, but a fold and a shepherd; not a heap of loose scattered stones, but stones cemented, fitted into their several places; and "the building thus fitly framed together groweth unto an holy temple in the Lord." (Ephesians 2:21-22 .) The Church is "terrible" not in her single members, but "as an army with banners" (Song of Song of Solomon 6:10 ); close in rank, where each soldier keeps his own place. The individual profession, in the stead of collective unity, is a purely schismatical spirit, the essence of pride and selfishness.

And is not this spiritual vagrancy the history of many, who under the pretense of conscience have separated from the Church, which had "nourished and brought them up as children"? After their own lusts "they heap to themselves teachers, having itching ears." The end of this wandering from their place, like that of the bird from her nest, is the loss of everything valuable — "They shall turn away their ears from the truth, and shall be turned unto fables." (2 Timothy 4:3-4 .)

Christian professor! Beware of this tampering with simplicity and godly steadfastness. This wandering spirit proves, not expansive love, but latitudinarian indifference; freedom, not from prejudices, but from settled principles. Our Lord restrained his disciples from "forbidding" the man, "who was doing a good work." But he did not direct them to wander from their own place, and follow him. (Mark 9:38-40 .) The rule to "prove all things" is coupled with — "Hold fast that which is good." (1 Thessalonians 5:21 .) Christian establishment is the result of a scriptural balance. "Order and Steadfastness" — "Beauty and Bands" — are the two staves of the Good Shepherd; the strength of the Church, the "joy" of her ministers. (Colossians 2:5 . Zechariah 11:7 .) If the "order" be broken, "the steadfastness" soon fails. Confusion reigns, instead of peace and unity. The enemy’s watchword prevails — ’Divide and conquer.’ Let every man therefore be in his own place in the Church; not weakening his minister’s hands to please his own fancy; but marking carefully "the footsteps of the flock;" and seeking to find "him whom his soul loveth," by "feeding beside the shepherds’ tents." (Song of Song of Solomon 1:7-8 .)

Footnotes:

†1 Swinnock’s Christian Man’s Calling, i. 346.

†2 Bp. Sanderson’s Sermon on 1 Corinthians 7:24 .

Verse 9

Most refreshing are ointment and perfume to the senses.†1 Not less so is the cordial of friendship to the soul.†2 Who does not feel the need of a brother’s or sister’s bosom, their hand, their heart? Cold indeed is social intercourse without individual sympathy. "Faithful are the wounds of a friend." (Proverbs 27:5-6 .) But his very faithfulness alone would crush. His sweetness and tenderness soundly heal the wound. Sympathy is the balm of friendship. "My friend is to me as my own soul,"†3 the sharer of my joys and my sorrows.†4 How could I bear my sorrows alone? What ointment and perfume must have rejoiced the heart of the two bosom-friends "in the wood," when their hearty counsel "strengthened each other’s hand in God"!†5

The heartiness of a friend’s counsel constitutes its excellence. It is not official, or merely intelligent. It is the counsel of his soul. He puts himself in our case, and counsels, as he would wish to be counseled himself. Moses’s heart was thus rejoiced by Jethro’s counsel, relieving him from a heavy and needless burden. (Exodus 18:17-24 .) Many cases of spiritual perplexity have been thus opened. When unable to see the needful consolation, a friend’s counsel, like the angel of old, has pointed to the well of water near at hand for our support. (Genesis 21:17 .) Often has the sympathy of a brother’s experience cleared our path,†6 and turned the stumbling-block into a way-mark set up for our direction and encouragement. Ought we not then to "comfort" our fellow-sufferers "with the same comfort, wherewith we ourselves have been comforted of God"? (2 Corinthians 1:4 .) ’The Lord give us, as he did our Divine Master, the gift of "the tongue of the learned"!’ (Isaiah 50:4 .) ’Matchless teacher! that teachest more in one hour than man can do in a whole age! that we may be learned in real living Divinity, we sit down at thy feet! What I know not teach thou me.’†7

But the real unction and blessing of this hearty counsel, will be in proportion as we are living in communion with our Lord. Then indeed will there be ointment and perfume to rejoice the heart. That beloved "name which is above every name" will be "as ointment poured forth," and "the house will be filled with the odor of the ointment." (John 12:3 .)

Footnotes:

†1 Compare Psalms 133:2 . Song of Song of Solomon 1:3 ; Song of Song of Solomon 3:6 ; Song of Song of Solomon 4:10 . John 12:3 . Daniel 2:46 .

†2 Proverbs 17:17. Compare Sirach 6:14-16 .

†3 Deuteronomy 13:6. Philemon 1:12 . Horace calls Virgil, — ’Animæ dimidium meæ.’ — Carm. i. 3.

†4 Romans 12:15. Job 2:11-12 ; Job 42:11 .

†5 1 Samuel 18:1-3 ; 1 Samuel 20:17 . 2 Samuel 1:26, with 1 Samuel 23:16 . Similar must have been the joy of Peter from his brother Andrew’s counsel. John 1:40-42 .

†6 Psalms 34:2; Psalms 66:16 .

†7 Leighton’s Sermon on Job 34:31-32 .

Verse 10

Man without principle is the creature of caprice. His friendships have no warranted stability. The ointment soon loses its fragrance. The sweetness of hearty counsel (Proverbs 27:9 ) is forgotten. New friends gain influence; and even the father’s friend — the long-tried family friend — is forsaken. Solomon exemplified his own rule by cultivating kindly intercourse with Hiram, his father’s friend. (1 Kings 5:1-10 .) The unprincipled contempt of this rule cost his foolish son his kingdom. (1 Kings 12:6-19 .) If other things are better when new, a friend is better that is old and tried. (See Sirach 9:10 .) For how can you trust an untried friend? Never forget his rare price. Never be tempted by the lure of advantage to incur the risk of losing him. His house, not thy brother’s, may be thy shelter in the day of thy calamity. (Proverbs 18:24 .) For though relationship ought to be the closest bond; yet, without a higher principle, selfishness will too often predominate. Joseph found far greater kindness among foreigners, than from his own kindred.†1 Jonathan’s affection afforded to David, what his brothers’ jealousy would never have given him.†2 The Savior found his most soothing sympathy in the day of his calamity, not in his brethren’s house, but in the persevering attachment of his devoted friends.†3 One friend and neighbor closely knit in unity, near at hand, and in readiness to assist, is better than a brother as far off in affection, as in distance.†4

’But if it be an indecency, and uncomeliness, and a very unfit thing — that is — contrary to the precept of studying "whatsoever is lovely, and thinking of these things" — to forsake my friend and my father’s friend: how much more horrid must it be to forsake my God, and my father’s God. "My father’s God shall not be my God."’†5 But was not I solemnly given up to this God at my first coming into the world? And was this transaction a trifle at the time, and to be regarded as a trifle at the end of life? How could Solomon ever forget the injunction of his aged parent — "Thou, my son, know thou the God of thy father"? (1 Chronicles 28:9 .) Exquisitely beautiful is the picture of the venerable Patriarch, commending his friend and his father’s friend to his children for his heavenly blessing — "God, before whom my fathers Abraham and Isaac did walk — the God which fed me all my life long unto this day — the Angel which redeemed me from all evil — bless the lads." (Genesis 48:15-16 .) Here is a wise friend, who knows our need;†6 a sympathizing friend who feels our distress;†7 a mighty friend able to cover and provide;†8 a faithful friend, true to his word;†9 a fast friend, who will never leave. (Hebrews 13:5 .) Young people, do you know him as your father’s friend? Make him your own in the hearty receiving of his Gospel. Cleave to him. He will never disappoint you.

Footnotes:

†1 Genesis 39:4, Genesis 39:21 ; Genesis 41:39-45, with Genesis 37:4-18 .

†2 1 Samuel 20:1-42 . with 1 Samuel 17:28 .

†3 Luke 22:28, with John 7:3-5 .

†4 Bp. Patrick.

†5 Howe’s Works, vii. 529.

†6 Colossians 2:3.

†7 Psalms 31:7.

†8 Isaiah 63:1. Matthew 28:18 .

†9 Numbers 23:19. Revelation 19:11 .

Verse 11

The Christian Parent takes his full share of the Minister’s "greatest joy" to see "his children walk in truth." (2 John 1:4 . 3 John 1:4 .) Then indeed are they "the olive branches round about his table" (Psalms 128:3 ) — the ornament of his family — yea, "plants of renown" — the glory of the Church and of the land. Every other portion for them we rest with the Lord, for "surely we know that it shall be well with them that fear God, which fear before him." (Ecclesiastes 8:12 .) Gladdened is our heart by their godly wisdom; and strengthened are we by what flows from this wisdom — their holy prayers. And truly will we put our seal to the choice of a parent thus honored and blessed — ’I had rather have my house filled with my children’s prayers, than filled with gold.’

But an ungodly child is indeed the parent’s reproach. He can but take up the father’s weeping under different circumstance. "Alas! my child! thou hast brought me very low, and thou art one of them that trouble me." (Judges 11:35 .) On this account the offending damsel was "stoned at the door of her father’s house." (Deuteronomy 22:21 .) The graceless children of gracious parents are a special reproach, even upon the name of God.†1 The world will charge it (however in many cases most wrongfully) to their parents’ example or neglect. Here therefore a wise son makes the heart glad.†2 He is his father’s weapon of defense, "when he speaketh with his enemies in the gate."†3 Should not the children of the Church ponder this deep responsibility, to carry such a profession, as may answer him that reproacheth, and stop the mouth, ever ready to open with taunts against the Gospel? Specially should this responsibility be felt by children of Ministers; to ’adorn’ (as Mr. Richmond affectionately inculcated upon his children) ’not only their Christian profession, but their parents’ principles; shewing, that the principles of their father’s house and Ministry are the rules of their conduct, and their real delight.’†4

Footnotes:

†1 Genesis 34:30. 1 Samuel 2:17 .

†2 Proverbs 10:1; Proverbs 29:3 .

†3 Psalms 127:5.

†4 Life, pp. 294, 295. The Mosaic law severely punished the sins of the priest’s daughter for the disgrace brought upon the holy office, Leviticus 21:9 . "Faithful children" is a Ministerial qualification. 1 Timothy 3:4-5. Titus 1:6 . It was a frequent petition in Philip Henry’s family worship, that ’ministers’ children might have grace to carry it, that the Ministry might in nothing be blamed.’ — See the Author’s Christian Ministry. Part 3. Chapter 9.

Verse 12

12 A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. (Proverbs 22:3.)

Even animal instinct is the exercise of prudence. (Jeremiah 8:7 .) Every intelligent man acts upon it. It is natural to see the evil when it is come, or close to our door. But the prudent man foreseeth the coming evil. God is the same unchangeable God of holiness and justice. Sin is the same abomination to him as ever. There must therefore be evil to the sinner. The prudent man sees the effect in the cause, the consequent in the antecedent. He must therefore provide himself with a shelter. We often see the Christian’s patience, security, and hope. Here is his prudence, securing a refuge. The evil is imminent. But "God in Christ" is to him "the munition of rocks;" not a cold and barren refuge, safe from enemies, but exposed to hunger; but a storehouse of food, as well as a citadel of defense. "Bread shall be given him, and his water shall be sure."†1 The man, who has never realized the evil, is without an hiding place. The man outside the gate perishes, as if there were no refuge. Only he, who "runneth into the strong tower, is safe." (Proverbs 18:10 .) A mighty blessing is any dispensation, that awakens from slumber, and brings care, prudence, confidence!

The Israelites, warned of the destruction of the firstborn,†2 and many ages after, of the ruin of their city, hid themselves.†3 This prudence combined with faith, rouses us as the man-slayer to flee from impending danger, and to "lay hold of the hope set before us."†4 For him there were six cities.†5 For us there is but one.†6 Nothing short of vital faith brings us into it.

But the simple — the willfully foolish — let things take their course. God is so merciful. All will be well at the last. They will not be warned. The fooleries of the world engage their heart. All besides is forgotten; they pass on, and are punished. The prudent hide themselves in God. The simple rush blindfold into hell. Oh! sinner, does not thy ruin lie at thine own door? What will it be to take the mad pleasures here, and to "lie down in everlasting sorrow"? (Isaiah 50:11 .) The tears of the penitent are but for a moment, and end in everlasting joy. (Psalms 126:5-6 .) Thine will be for eternity, "the weeping" of utter despondency. (Matthew 8:12 .) Wilt thou scorn this warning? The ox is driven to destruction. The sinner plunges into it, in despite of every effort to restrain him.

Footnotes:

†1 Isaiah 33:16. Compare Psalms 142:5 .

†2 Exodus 12:12-13, Exodus 12:21-23 .

†3 Matthew 24:15-21.

†4 Hebrews 6:18.

†5 Numbers 35:11-13.

†6 Acts 4:12.

Verse 13

This proverb also we had before. (Proverbs 20:16 .) ’But what conduces to the happiness of life it is needful to inculcate again and again, to fix it deep in the mind.’†1 This may be an illustration of the prudence just described; foreseeing evil, and, instead of rushing into it, avoiding it. For what can be more imprudent than to trust a man, that is surety for a stranger, or for a strange woman? Such folly is utterly unworthy of confidence. And therefore take his garment, full security for a debt. Rather incur the charge of selfishness, than by imprudence hinder yourself from helping more worthy objects. It is the perfection of Christian graces, that they do not entrench one another. Kindness loses the name of virtue, when shewn at the expense of prudence. Yet caution is needed, lest in repressing an impulse, we crush or hazard a valuable principle. We would not too hastily frown upon a generous act; because it may have overstepped the bounds of prudence. Time, growing consideration, and experience, will correct the error. Meanwhile let not the discipline of prudence chill the glow of active, self-denying love. Let every grace be in its order, proportion, and combination, "that the man of God may be perfect, thoroughly furnished unto all good works." (2 Timothy 3:17 .)

Footnotes:

†1 Lavater.

Verse 14

Is it a sin to bless our friend? Our Lord openly acknowledged the love of his friends. (Luke 22:28 .) And yet a loud voice, and extravagant praises, bring insincerity into question. When a man exceeds all bounds of truth and decency, affecting pompous words and hyperbolical expressions, we cannot but suspect some sinister end. (Proverbs 26:23-25 .) Real friendship needs no such assurance. One act of love is more than many loud blessings. ’There is no wise man, but had rather have one promise than a thousand fair words, and one performance than ten thousand promises. For what charge is it to spend a little breath, for a man to give one his word, who never intends to give him anything else?’†1 He may be rising early in the morning, lest some one be before him, lest there should be scarcely time to finish this great business; and yet, while harping upon the same string, he may be secretly condemning me all the day. Contrast David’s early rising for the service of God, with his son’s early rising for the hypocritical blessing of his friends.†2 The Apostle could not endure this exaggerated praise.†3 Indeed every intelligent man must look upon it rather as a curse to him. For the supposed encouragement of such fulsome flattery would stamp him as a fool. And the deluding blessing would end in a fearful curse.†4

The rule towards our friend is — "Love not in word, neither in tongue; but in deed and in truth." (1 John 3:18 .) The rule for ourselves is — "Walk before God," not before men. (Genesis 17:1 .) Let worldly things and worldly men be little in your eyes. Man’s day will soon have passed away. (1 Corinthians 4:3, marg.) Eternity in all its substance and glory is at hand.

Footnotes:

†1 South’s Sermon on Matthew 5:44 . Some of Mr. Scott’s early friends at the Lock painfully reminded him of this Proverb. Life, pp. 225, 226.

†2 Psalms 5:3; Psalms 119:147, with 2 Samuel 15:2-7 .

†3 2 Corinthians 12:6 . Compare Romans 12:3 .

†4 2 Samuel 16:16-19 ; 2 Samuel 17:7-13 . Acts 12:22-23 .

Verses 15-16

15 A continual dropping in a very rainy day and a contentious woman are alike. 16 Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.†a

The figure of the dropping has been given before. (Proverbs 19:13 .) The time is here added — a very rainy day, shutting us up at home.†1 There is rain without and within, both alike troublesome; the one preventing us from going abroad with comfort; the other from staying at home in peace. The storm within is however much the most pitiless. Shelter may be found from the other. None from this. The other wets only the skin; this even to the bones. Contention with a neighbor is a sharp shower, over and gone. This is a continual dropping, the bane of a house, even though replete with every luxury.

Whether the woman lusts for rule, or repines under the obligation to submit; either principle breaks the rank, in which God has placed her. Occasions always present themselves for the display of this unhappy temper. After the attempts to soothe and pacify her, the "return of clouds after rain" betokens more showers, and dispels the hope which a passing sunbeam may have raised. Unrestrained by Divine grace, she becomes her husband’s torment, and her own shame. For as soon might we hide the wind that it should not be known, or the ointment of our right hand, that it might not bewray itself; as restrain her tongue, or hide her turbulence. Nay — as the wind pent up howls more frightfully; so the attempt to still her noise only makes her more clamorous.

Such repeated warnings seem to be needful. "Fleshly lusts" too often rule conscience and judgment in the important choice. "Such shall have trouble in the flesh." (1 Corinthians 7:28 .) Prudence and prayer, not blind affection, give the only security of happiness and peace.

Footnotes:

†a ’He that refrayneth her, refrayneth the wynde, and holdith oyle fast in hir honde.’ — Bishop Coverdale.

†1 Holden.

Verse 17

Man was framed not for solitude, but for society. (Genesis 2:18 .) It is only as a social being, that his powers and affections are fully expanded. Iron sharpeneth iron. (1 Samuel 13:20-21 .) Steel, whetted against a knife, sharpens the edge. So the collision of different minds whets each the edge of the other.†1 We owe some of the most valuable discoveries of science to this active reciprocity. Useful hints were thrown out, which have issued in the opening of large fields of hitherto unexplored knowledge. In the sympathies of friendship, when the mind is dull, and the countenance overcast, a word from a friend puts an edge upon the blunted energy, and exhilarates the countenance. (Job 4:3-4 .) The commanding word in the field of battle puts a keen edge upon the iron. (2 Samuel 10:11-13 .) The mutual excitation for evil is a solemn warning against "evil communications."†2 But most refreshing is it, when, as in the dark ages of the Church, "they that feared the LORD spake often one to another."†3 Sharpening indeed must have been the intercourse at Emmaus, when "the hearts of the disciples burned within them."†4 The Apostle was often so invigorated by the countenance of his friends,†5 that he longed to be "somewhat filled with their company."†6 Upon this principle — "Two are better than one" — our Lord sent his first preachers to their work.†7 And the first Divine ordination in the Christian Church was after this precedent. (Acts 13:2-4 .)

’The communion of saints’ is an Article in our Creed. But is it practically acknowledged in its high responsibility and Christian privilege? Gladly let us take up the bond of brotherhood. If a brother seems to walk alone, sharpen his iron by godly communication. Walk together in mutual "consideration" of each other’s infirmities, trials and temptations; and mutual "provocation"†8 of each other’s gifts and graces. "If the iron be blunt, the edge will thus be whetted." (Ecclesiastes 10:10 .) Were this high obligation and privilege more realized; were we walking with God more closely in this holy atmosphere (1 John 1:7 ), we should not so often complain of social intercourse, where much might have been communicated, and yet all ended in barrenness and disappointment.

Footnotes:

†1 . . . . ’Ergo fungar vice cotis, acutum

Reddere quæ ferrum valet, exsors ipsa scandi.’ — Hor. Ars Poet. 304.

†2 Proverbs 1:10-13. 1 Kings 21:25 . Isaiah 41:6, with 1 Corinthians 15:33 .

†3 Malachi 3:16.

†4 Luke 24:32.

†5 Acts 18:5; Acts 28:15 . 2 Corinthians 7:6 .

†6 Romans 15:24. Even a Heathen could say — ’Ipse aspectus viri boni delectat.’ — Seneca.

†7 Luke 10:1-3, with Ecclesiastes 4:9-12 .

†8 Hebrews 10:24-25; also Hebrews 3:13 .

Verse 18

An encouragement to diligence in our calling! The fig-tree was a valuable product of Judæa.†1 The cultivation was probably a profitable labor, and therefore illustrated the general reward of faithfulness. The dresser’s industry was recompensed by eating the fruit thereof.†2 The fidelity of the attached servant will be similarly honored.†3 Eliezer’s uprightness,†4 and Deborah’s long and faithful services,†5 were suitably honored. Elisha’s affectionate devotedness to his master was honored with a double portion of his spirit. (2 Kings 2:3-15 .) The Centurion’s care for his servant was probably an acknowledgment of diligent waiting upon his master. (Luke 7:2 .) The exceptive cases of ingratitude (Genesis 31:7 ) do not invalidate the rule.

There are no exceptions, however, in the service of the Divine Master. Our happiness is in receiving his word, and studying his will. Our honor is secured by his promises — "If any man serve me, him will my Father honor." "Blessed are those servants, whom the Lord, when he cometh, shall find watching. Verily I say unto you, that he shall" — adorable condescension! — "gird himself, and make them sit down to meat, and will come forth, and serve them."†6 Their honor will be proclaimed to each before the assembled world — "Well done! good and faithful servant; enter thou into the joy of your Lord." (Matthew 25:21, Matthew 25:23 .) It will seal their portion in eternal bliss — "His servants shall serve him; and they shall see his face, and his name shall be in their foreheads." (Revelation 22:3-4 .)

Footnotes:

†1 Micah 4:4. Habakkuk 3:17 . Luke 13:6 .

†2 1 Corinthians 9:7 . 2 Timothy 2:6 .

†3 Proverbs 22:29.

†4 Genesis 24:1-67.

†5 Genesis 35:8.

†6 John 12:26. Luke 12:37 .

Verse 19

This proverb does not confound all in one indiscriminate mass; as if all were alike under an endless diversity of condition. We cannot identify infancy with age, or all the proper individualities of constitution and education. But under the same circumstances, and on the same level, the coincidence is most remarkable and instructive. As in the reflection of the water face answereth to face; so in another heart we see the reflection of our own. (Psalms 33:15 .) Human nature has suffered no change since the fall. The picture of man’s corruption, drawn above four thousand years since, is man, as we see and know him now.†1 The Apostle’s graphical delineation of the Christian conflict is as if we had been sitting before him for our own likeness. (Romans 7:14-25 .) This identity of Christian experience is most valuable. ’No one’ — exclaims a tried child of God — ’has ever felt as I do.’ Let him open his case to a brother or sister, compare notes with their exercises, and who will not subscribe their own name to his complaints? Thus, instead of "thinking it strange concerning this fiery trial," he learns that "the same afflictions are accomplished in his brethren that are in the world." (1 Peter 4:12 ; 1 Peter 5:9 .) The same features and "measures of the stature in Christ," mark the whole family; inasmuch as "all these worketh that one and the self-same Spirit, dividing to every man severally as he will." (1 Corinthians 12:11 .)

Scripture history also illustrates this unity. Ishmael’s mocking shews the enmity of the heart in all ages. (Galatians 4:29 .) Who of us does not find something answering to Jonah’s evil temper in our own fretfulness, waywardness, or ingratitude? Job shews us our impatience, our mistaken judgments of God’s dealings with us, and the special trial of Satan’s temptations. David’s heart in all its varied exercises answereth to our heart. Else how could we take up his confession, praises, conflicts, and triumphs, and feel that no words of ours could more entirely and accurately express our own selves? It is these Scripture portraits, that make the word of God so "profitable for reproof, correction, and instruction in righteousness." (2 Timothy 3:16 .)

Hence we learn sympathy with the members of Christ. We share their joys and sorrows, the confidence and temptations. Self-knowledge also instructs us thus to know human nature,†2 and to deal wisely and profitably with our fellow-sinners. The practical lesson of humility and forbearance is also deeply taught. A man observes a face reflected in the water, not thinking that it is his own face which is the actual object of disgust. He exclaims with vain self-preference against the ungodliness of the sinner, or the infirmities of the saint. Why! it is thine own self thou art reviling! Change thy language of scorn for self-abhorrence and shame!

Footnotes:

†1 Genesis 6:5. Psalms 14:2-3 . Romans 3:10-11 .

†2 Psalms 36:1. P.T.

Verse 20

A striking picture of the two great devourers — hell and destruction (Proverbs 15:11 ) — never full! Hell — the grave — ever since Adam’s sin has been insatiable. It has opened its mouth to receive countless millions; and still it yawns, craving for more.†1 Generations have sunk into destruction, doing the work, and earning "the wages, of sin." Still the pit is not full. The broad mouth still opens for more.

Thus insatiable are the eyes — the desires (1 John 2:16 ) — of man, always requiring new gratification. "He enlargeth his desire as hell, and is as death, and cannot be satisfied." His "eye is not satisfied with seeing, nor his ear filled with hearing."†2 Curiosity, love of novelty, covetousness, ambition — all these desires, like thirst in the dropsy, are aggravated in their indulgence. (Ecclesiastes 6:7 .) Man is always seeking for what he can never find, satisfaction in earthly things. He toils after his object, and when he has grasped it, he toils still; the possessor of abundance, not of happiness.†3 His best efforts only bring him a meager enjoyment, not deserving the name. The summit of ambition, when reached, is not his resting-place; only the point, whence he stretches after something higher. All the affections of fallen man are filled with unquenched thirst. He may fancy his desires to be moderate. He may set bounds to them, and flatter himself, that he shall never overpass them. But give him a world, and, like the far-famed conqueror, he will weep for another, and sink at last into a wretched eternity of unsatisfied desires.

Nor is this altogether the effect of his depravity. Corruption indeed leads us to seek rest in something short of God. But it is our nature not to find it. How can an immortal being quench his thirst but from an infinite source? The soul was originally created to find a suitable and infinite gratification in the love of its Creator. And now that it is turned aside by the fall, it has an immortal depth, that craves to be filled. Nor do we speak here of refined and educated minds. The most unlettered being, awakened to a sense of his consciousness, might breathe out Augustine’s confession — ’Thou hast made us for thyself; and our heart can have no rest, till it rests in thee.’†4 And here the gospel meets the case — "Come unto me, all ye that labor, and are heavy laden; and I will give you rest." (Matthew 11:28 .) So often as the eager question starts up — "Who will shew us any good?" (Psalms 4:6 ) — listen to the voice — "Ho! Every one that thirsteth, come ye to the waters. If any man thirst, let him come unto me, and drink. He that cometh to me shall never thirst."†5 Here our desires are at once increased and satisfied. A fountain of infinite fullness is at our door. We are bid welcome to a haven of rest, to a bosom of peace and love. And when new-created in the image of God, and made capable of communion with him in grace, and of enjoying him in glory, can our desires be satisfied with anything less, with anything beside? Is he not now our supreme delight, our satisfying object, never leaving us without complete satisfaction for a single moment? (Psalms 16:5 . Lamentations 3:24 .)

Now let me ask — Have I seen God, as that, which alone is sufficient for my soul? Have I made the important discovery, that all my uneasy cravings from morning to night arise from not seeking him as my only satisfaction? Let me sit down to the richest banquet of life, and every dish will be tasteless, and without nourishment, if he is not above all, and in all. To delight in anything independent of him (Psalms 73:25 ), is as if we cast him down from his throne. All is misery and delusion. Delighting in him, all ministers to our comfort, flowing from this great center. At the grand consummation how will the satisfaction of the eyes and heart be complete! — The eternity of being will be an eternity of joy — "Thine eyes shall see the King in his beauty. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness." (Isaiah 33:17 . Psalms 17:15 .)

Footnotes:

†1 Proverbs 30:15-16. Isaiah 5:14 .

†2 Habakkuk 2:5. Ecclesiastes 1:8 . Ecclesiastes 2:1-11.

†3 Ecclesiastes 5:10-12.

’Crescit amor nummi, quantum ipsa pecunia crescit.’ — Juv. Sat. xiv. 139.

’Crescentem sequitur cura pecuniam,

Majorumque fames.’ Hor. Carm. iii. 16. Comp. ib. 24.

†4 Confess. book 1. Chap. i.

†5 Isaiah 55:1-2. John 7:37 ; John 6:35 .

Verse 21

21 As the fining pot for silver, and the furnace for gold; so is a man to his praise.†a

The fining pot and furnace have been before mentioned, as the LORD’s "trial of the heart."†1 The most searching furnace is here shown. He that is praised is not only much approved, but much proved. The courting of the praise of our fellow-creatures is the world within. Praise is a sharper trial of the strength of principle than reproach. ’If a man be vain and light, he will be puffed up with it. If he be wise and solid, he will be no whit moved therewith.’†2 A haughty and supercilious deportment; "loving to have the pre-eminence" (3 John 1:9 ); forwardness to give our opinion, and offense, if it be not taken — this is the dross brought out of the furnace. Count the discovery a special mercy. Know thy need of purifying, and let the great Refiner do his perfect work. (Malachi 3:2-3 .)

But see a man humbled by praise, in the consciousness how little he deserves it, and "who maketh him to differ." (1 Corinthians 4:7 .) See him made more careful and diligent, bearing his honor meekly, and the same man as before; here the furnace proves the real metal, and brings out "a vessel of honor, meet for the Master’s use." (2 Timothy 2:21 .)

Absalom was tried in this fining-pot, and found "reprobate silver."†3 Herod, under the shouting praise of his flatterers, "gave not God the glory," and was blasted in shame.†4 Joseph†5 and David†6 — maintained their humility; Daniel his consistency;†7 the apostles their singleness for their Master’s glory. Here was the bright gold in the heated furnace.

Fearful often is the trial to a minister of Christ. When he becomes the object of popular applause — his people’s idol;†8 when men of strong impulse and weak judgment put the servant in the Master’s place†9 — then he is in the fining-pot. He that is but dross consumes. Even if there be true metal, the man of God "is saved, yet so as by fire." Without painful discipline his usefulness would be withered, his spirituality deadened, his soul lost. (2 Corinthians 12:7 .)

Two rules strongly present themselves — Be careful in giving praise. Even the children of the world can discover the deadly tenacity of pride in our nature. ’Do you know’ — remarked M. de Stael on her death-bed — ’what is the last thing to die in man? It is self-love.’ We cannot therefore do our brother a greater injury, than by supplying fuel for pride by irregulated praise. Even if he be a public man, he is not always before God as in the eyes of the Church. It may be that the most eminent servant of God is one, of whom the Church has taken little cognizance. And at best we are far too short-sighted to take the accurate measure of our brother’s piety. We cannot weigh it aright without the balances of the sanctuary, which are fully in his hands alone, who searcheth the heart. Therefore till the day appointed for manifestation, it is well to judge each other, whether for good or evil, with becoming moderation. And to which — is it merciful to expose a weak fellow-sinner to the frown of a jealous God, by stirring up the innate corruption of his heart?†10 For put even the finest gold into the furnace, how humbling is the spectacle of the dross that yet cleaves to it!†11 Be not less careful in receiving praise. While our taste revolts from extravagant flattery, yet we are apt to think it kindly meant, and it is very rare not to take unconsciously a drop of the poison. But the praise of the church is by far the most insidious poison, — so refined, so luscious! Specially when we feel it to be lawfully obtained, how hard to receive it with self-renouncing consecration to God! ’Christian! thou knowest thou carriest gunpowder about thee. Desire those that carry fire to keep at a distance. It is a dangerous crisis, when a proud heart meets with flattering lips.’†12 May not even the habit of speaking humbly of ourselves be a snare of the devil? Would it not be safer not to speak of ourselves at all? At least — to confine our conversation in strict sincerity to what we are, not what we appear to be, would be a "wise refraining of our lips." (Proverbs 10:19 .) Guard against dwelling even in thought upon anything, that brings man’s approving eye upon us. Delight mainly in those works, that are only under the eye of God. Value alone his approbation. Ever think of the love of human praise as the most deadly bane of a Christian profession, to be resisted with intense energy and perseverance. (John 5:44 ; John 12:43-44 .)

Footnotes:

†a Gesenius (Gibbs) translates this verse — ’What a crucible is to gold, that let a man be to the mouth that praiseth him’ — i.e. let him examine the praise carefully.

†1 Proverbs 17:3. Compare Sirach 2:1, Sirach 2:5 .

†2 Bishop Hall.

†3 2 Samuel 14:25 ; 2 Samuel 15:6, with Jeremiah 6:30 . Ezekiel 22:18 .

†4 Acts 12:21-23.

†5 Genesis 41:41-43; Genesis 45:5-8 .

†6 1 Samuel 18:7-8, 1 Samuel 18:15-18.

†7 Daniel 6:3-5.

†8 Acts 3:11-16; Acts 10:25-26 ; Acts 14:11-15 .

†9 ’We should feel’ — said the venerable Mr. Simeon in his own way — ’as if our ears were stung with blasphemy, when we discover any attempt to transfer the crown of glory from the head of the Redeemer to that of any of his servants.’ Henry Martyn continually expresses his sensitive conscience upon this besetting temptation. — Life. chapter ii. iii. Dr. Payson — a careful self-observer — mentions among his trials — ’well-meant, but injudicious, commendations!’ When I am praised, — ’God! humble me,’ — was the prayer of one marvelously preserved in the fearful furnace. — Life of Mrs. Godolphin, p. 22. See also Author’s Christian Ministry, part iii. chapter vii.

†10 ’I do not know’ — said Neff — ’that I ought to thank you so very warmly for what I have too much reason to fear the old man will be ready to take advantage of; his life being, you know, principally supported by praise.’ — Biography, p. 369. ’Every one here’ — writes Dr. Payson to his mother — ’whether friends or enemies, are conspiring to ruin me. Satan, and my own heart, of course will lend a hand; and if you join too, I fear all the cold water, which Christ can throw upon my pride, will not prevent it from breaking out into a destructive flame. As certainly as anybody flatters and caresses me, my Father has to scourge me for it, and an unspeakable mercy it is, that he condescends to do it.’

†11 Isaiah 39:2. 2 Chronicles 32:31 .

†12 Flavel.

Verse 22

The allusion is to the Eastern mode of beating off the husk from the corn by braying it in a mortar.†1 Yet the husk sticks not so close to the grain, as foolishness to the fool. The beating of the mortar may separate the one. The other will not depart by repeated strokes. Much is said of the effectiveness of correction.†2 But of itself it works nothing. What can it do for the fool, that despises it?†3 "The rod" as an ordinary means, "will drive foolishness out of the heart of a child."†4 But the child is here become a man in strength of habit, and stubbornness of will. As soon, therefore, "can the Ethiopian change his skin, or the leopard his spots," as those can do good, "who are accustomed to do evil." (Jeremiah 13:23 .)

Examples of this incurable hardness abound. The deluge — that besom of divine vengeance — destroyed the race, not the foolishness, of man. Nay — God himself declared its inefficacy for this end. (Genesis 8:21 .) Pharaoh was once and again brayed in the mortar; yet did not his foolishness depart from him.†5 Ahaz under the same infliction "trespassed yet more against the LORD," and stands out as a beacon to all ages — "This is that king Ahaz"!†6 "Why should ye be stricken any more?" — was the desponding complaint of God concerning his Israel.†7 The deepest infliction of chastisement produces only the fruit of blasphemy and hardened impenitence.†8 If Manasseh’s foolishness, when brayed in the mortar, departed from him;†9 this was not the innate power of affliction, but the superadded power of Sovereign Grace, which can turn any evil, even sin itself, to eternal good. The belief in the necessary working of affliction for our saving good is a fatal delusion. Never did it of itself bring one soul to God. In all cases, it is only what God is pleased to make it. It may even be tenfold more severe. The blows may be so mighty, as to make the most stupefied soul quiver with intense feeling. Still if the rock be broken, the broken pieces will retain all their native hardness. The man may be crushed, yet not humbled. Still will he cling to his foolishness; and part with Christ and heaven, rather than with that which is interwoven into every part of his nature. Was it not thus — Christian — with thyself, till Omnipotent love awakened, what chastisement alone could never have stirred, the cry of unreserved submission? — ’Lord! spare me not; bruise me; humble me; do anything with me, but leave me under my sins. Who can deliver me, if thou dost not?’ Most welcome is the "bemoaning" of the penitent child to his yearning father. "Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. Surely after I was turned, I repented; and after that I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will surely have mercy upon him, saith the LORD."†10

Footnotes:

†1 Many commentators conceive a reference to this mode of punishment still practiced in the East. See Calmet — Parkhurst. Horne’s Introduction, iii. 157. Burder’s Oriental Customs. But perhaps the figurative allusion is more simple.

†2 Proverbs 23:13-14; Proverbs 29:15, Proverbs 29:17 .

†3 Proverbs 12:1; Proverbs 15:10 .

†4 Proverbs 22:15.

†5 Exodus 9:27; Exodus 10:16 ; Exodus 12:29-32 ; Exodus 14:5 .

†6 2 Chronicles 28:22 .

†7 Isaiah 1:5. Compare Isaiah 9:13 . Jeremiah 5:3 ; Jeremiah 44:9-10, Jeremiah 44:15-16. Ezekiel 24:13 . Amos 4:11-12 .

†8 Revelation 16:10-11.

†9 2 Chronicles 33:12-13 .

†10 Jeremiah 31:18-20. Compare Hosea 14:1-4 . Luke 15:18-24 .

Verses 23-27

’This declareth the great goodness of God towards man, and the diligence that he requireth of him for the preservation of his gifts.’†1 It is a lively picture of the occupations, advantages, and responsibilities of rural life in olden days. It is specially appropriate to a nation, whose chief riches were, in its early origin, in pastures and flocks. Their father Jacob admirably exemplified this rule. He knew well the state of his flocks and herds.†2 Even King David, mindful of his ancient employ, kept his flocks and herds under constant inspection.†3 Uzziah also deemed a pastoral charge no degradation to his royal dignity.†4 The rule inculcates personal attention. All should not be left to servants. The master’s eye, like Boaz,†5 should, as far as possible, overlook the work. Riches are a fickle possession. They would not be for ever. (Proverbs 23:5 .) Even the crown might not endure to every generation. Native produce is more permanent wealth. Honest industry secures a more certain maintenance, springing up out of the earth, a more immediate gift of God.

The Bible is thus a directory for all the diversified employments of life. It teaches that every man ought to have a business, and rebukes the neglect of practical every-day duties. God may be glorified by a single eye and purpose in every station; by the laborer, the farmer, the servant, no less than by the master. (Colossians 3:22-24 .) We must "serve the Lord in fervency of spirit." But a part of this service is, that we be "not slothful in business." (Romans 12:11 .) Indolence would make the cares of life an excuse for a low standard of religion. But to retire from the burden would be to neglect "serving the will of God in our generation" (Acts 13:36 ); to "put our light under a bushel, instead of upon a candlestick;" to cover it, instead of "letting it shine." (Matthew 5:14-16 .) Our own calling is the way of God for us; and in this way, let us commit ourselves to God, and be at peace. (1 Corinthians 7:20, 1 Corinthians 7:24 .) His Providence extends to little things, as well as to things of greater moment. The least is under his care, as if there was nothing else. There is no weariness, perplexity, or labor. A single glance is sufficient. Nothing escapes his all-seeing eye. He that "telleth the number of the stars," numbereth "also the hairs of our head."†6 Sweet balm for that cankering care, which is the bane of all godliness!

This picture also exhibits the fruits of industry, as far preferable to those of ambition. The comparison with those, whose station places them beyond the need of labor, affords no matter for envy; much for thankfulness. The various produce of the field — the hay and grass in the pastures; the herbage on the mountains;†7 the suitable clothing from the lambs (Job 31:20 ); the goats paying the price of the field; the sufficiency of wholesome food for the household and maidens — all is the overflowing bounty of our gracious God. "How excellent is thy loving-kindness, O God!" (Psalms 36:7 .) Thus "man goeth forth unto his work and unto his labor until the evening," singing his song of praise — "O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches." (Proverbs 104:23-24 .)

Footnotes:

†1 Reformer’s Notes.

†2 Genesis 30:32-42; Genesis 31:38-40 ; Genesis 33:13 .

†3 1 Chronicles 27:29-31, with 1 Samuel 16:11 . Psalms 78:70-71 .

†4 2 Chronicles 26:10 .

†5 Ruth 2:4-5; Ruth 3:7 .

†6 Psalms 147:4. Matthew 10:30 .

†7 Psalms 104:14. ’The word translated hay properly means grass. Where vegetation was so abundant, they have seldom occasion to make hay.’ — Holden. Compare Parkhurst.