Bible Commentaries
Proverbs 10

Verse 1

THE former chapters have beautifully set forth in continuous discourse the nature and value of heavenly wisdom, contrasted with the fascinations of sinful folly. We now come to what are more properly (not excluding the foregoing) (Proverbs 1:2 ) the Proverbs of Solomon. They are for the most part unconnected sentences, remarkable for profound thought, and acute observation, expressed in an antithetical or illustrative form; the whole comprising a Divine system of morals of universal application; a treasury of wisdom in all its diversified details, personal, domestic, social, civil. The previous chapters form a striking introduction to the book. The glorious description of the Great Counsellor (Proverbs 1. 8.) commends to us his gracious instruction as the principles of true happiness and practical godliness.

Perhaps this first sentence may have been placed in the front, to point to the value of a godly education in its personal, social, national influence, connected both with time and eternity. We naturally look for rest in our children, as the choicest gift of God. (Genesis 5:28-29 ; Genesis 33:5 . Psalms 127:3 .) Faith, indeed, may be tried, perhaps severely tried. (Ecclesiastes 11:1 ) But the child, watched, prayed over, instructed, and disciplined, shall, in the Lord’s best time, choose wisdom’s paths (Proverbs 22:6 ), and be the gladness of his father’s heart. (Proverbs 15:20 ; Proverbs 23:15-16, Proverbs 23:24-25 ; Proverbs 27:11 ; Proverbs 29:3 . Genesis 45:28 ; Genesis 46:30 .)

Many a mother, alas! is chastened with the heaviness of a foolish son. (Genesis 26:34, Genesis 26:35 ; Genesis 27:46 .) In such cases, has not indulgence, instead of wholesome restraint; pleasure, instead of godliness; the world, instead of the Bible — educated the child? Want of early discipline; passing over trifles; yielding when we ought to command — how little do we think to what they may grow! (1 Samuel 2:24 ; 1 Samuel 3:13 . 1 Kings 1:5-6 ; 1 Kings 2:25 .) God has laid down plain rules, plain duties, and plain consequences flowing from their observance (Proverbs 22:6 ; Proverbs 23:13-14 ) or neglect. (Proverbs 29:15 .) To forget a daily reference to them; to choose our own wisdom before God’s (1 Samuel 2:29 ); — can we wonder that the result should be heaviness?†1

Footnotes:

†1 Bishop Lowth supposes an antithesis between the relative terms (Prelim. Dissert. Isaiah), which Bishop Jebb illustrates by the distinctive character of the father’s gladness, whose affections are more disciplined, and the mother’s grief, whose tenderness might blind her to the faults of her children, or lead her weakly to excuse them. — Sacred Literature, Sect. ii. But, probably, this refinement of criticism is beside the meaning of the inspired Writer, who interchangeably ascribes these exercises of feeling to both parents. Proverbs 17:2, Proverbs 17:25 ; Proverbs 19:13 ; Proverbs 23:24-25 . Compare Genesis 26:35 . 2 Samuel 13:37-39 . Compare Glass. Phil. Sacr. Lib. iv. Tract ii. Obs. 13. Schultens in loco.

Verse 2

The most substantial earthly treasures profit nothing. (Proverbs 23:5 . Matthew 6:19 .) Much more do treasures of wickedness. (Jeremiah 22:13 . Ezra 7:19 . Amos 3:10-11 . Habakkuk 2:6-9 .) ’A man may seem to profit by them, and to come up wonderfully for a time.’†1 But what was the profit of Naboth’s vineyard to Ahab, when in his "ivory palace" he was withering under the curse of God? (1 Kings 21:4-24, with 1 Kings 22:39 .) What was the profit of the thirty pieces of silver to Judas? Instead of delivering from death, their intolerable sting plunged him into death eternal. (Matthew 27:5 .) What else will be the fruit of covetousness, but shame (2 Kings 5:23-27 . Romans 6:21 ), disappointment (Jeremiah 17:11 ), and ruin? (Proverbs 21:6-7 . Joshua 7:20-26 . Daniel 5:1-6 .) "Thou, O man of God, flee these things, and follow after righteousness." (1 Timothy 6:11 .) This is "the breast-plate" (Ephesians 6:14 . 1 Thessalonians 5:8 ), that covers the vitals in the fearful conflict. This is the path-way to eternal life. (Proverbs 12:28 . Psalms 15:1-5 ; Psalms 24:3-5 . Isaiah 35:8 . Matthew 5:8 .) This is the deliverance from the sting, the terror, the taste of death. (Proverbs 11:4 . John 8:51 .) We must not flinch from this Scriptural statement from fear of legality. Lay the foundation of acceptance deep and clear upon the righteousness of Christ. But upon this foundation fear not to raise the superstructure of inherent righteousness. Take up the prayer and confidence of the man of God — "Let integrity and uprightness preserve me; for I wait on thee." (Psalms 25:21 .)

Footnotes:

†1 Bishop Sanderson’s Sermon on 1 Samuel 12:3 .

Verse 3

To spiritualize the temporal promises would be to lose great enlargement of faith. They are not restricted to the Old Dispensation. If David was preserved from famishing, and that too by those most unlikely to help him,†1 Paul could also in similar trial "set to his seal" — "I have all, and abound, I am full." (Philippians 4:18 .) How does our gracious God double and redouble his engagements!†2 He sends us to the fowls of the air for the confirmation of our little faith. "Are not ye much better than they?" (Matthew 6:25-26 .) ’Yet the promises require faith, whereby we believe that God helpeth us.’†3 He may for the exercise of faith suffer us to hunger (1 Corinthians 4:11 . 2 Corinthians 11:27, with Deuteronomy 8:3 . Matthew 4:2-4 ); yet not to famish. (Psalms 37:3 . Isaiah 33:16 . Matthew 6:32 .) And does not his unfailing care for temporal provision convey the assurance, that he will not suffer the soul to famish? "The good Shepherd knows his sheep." He "seeks them out in the cloudy and dark day," and brings them into his fold, where "they go in and out, and find pasture." (John 10:9 . Ezekiel 34:12 .) Awful indeed is the contrast of the wicked — their substance cast out (Job 20:15 ); themselves buried in the ruins of their own family. (Psalms 49:6-20 Luke 12:19-20 ; Luke 16:23 .)

Footnotes:

†1 By Shobi the brother of his bitter enemy. 2 Samuel 17:27, with 2 Samuel 10:4 . Machir also of the house of Saul. 2 Samuel 9:4 . Compare Psalms 37:25 .

†2 Hebrews 13:5; five negatives in the original.

†3 Cope in loco.

Verse 4

He becometh poor that dealeth with a slack (deceitful, marg.) hand: but the hand of the diligent maketh rich.

Every day’s observation confirms the fact, that a slack hand impoverishes (Proverbs 19:15 ; Proverbs 20:4 ; Proverbs 23:21 ; Proverbs 24:30-34 . Ecclesiastes 10:18 ), and the hand of the diligent enriches (Proverbs 13:4 ; Proverbs 21:5 ), the harvest’s lord. Justly is the slothful condemned as deceitful; because he pretends to serve his Master, when in truth he has been doing nothing. (Matthew 25:26 . Jeremiah 48:10 - marginal reading: {deceitfully: or, negligently}) He becometh poor by wasting his trust. (Proverbs 18:9 . Compare Matthew 25:28-29 .) His life, which might have been a continued feast, is a continual vexation. Industry was the law of Paradise (Genesis 2:15 ); and though now it bears the stamp of the fall (Genesis 3:19 ), it is overruled as a blessing; and in the ordinary course of Providence maketh rich. (Proverbs 12:24, Proverbs 12:27 ; Proverbs 22:29 .) The Lord’s visits of favor were never given to loiterers. Moses and the Shepherds of Bethlehem were keeping their flocks. (Exodus 3:1-2 . Luke 2:8-9 .) Gideon was at the threshing-floor. (Judges 6:11 .) ’Our idle days’ — as Bishop Hall observes — ’are Satan’s busy days.’ Active employment gives us a ready answer to his present temptation — "I am doing a great work, and I cannot come down." (Nehemiah 6:3 .)

Is then the man of God waxing low in his store? Has there not been a slack hand in drawing upon the sacred treasury? Has not he gazed upon the heavenly treasures, with "his hand in his bosom"? (Proverbs 19:24 .) Has he not become poor by slighting his rich consolations? The Lord gives his blessing, as he gives the fruits of the earth, not to those that wish (Proverbs 13:4 ; Proverbs 20:4 ), but to those that "labour" (Proverbs 10:3 with Proverbs 10:4 . John 6:27 ); not to sentimental indolence, but to Christian energy and perseverance. The trade of the world is uncertain. The trade of godliness is sure. There are no bankrupts here. The diligent servant is honoured with an increase of his grace (Matthew 25:29 ), and the enlargement of his confidence.†1

Footnotes:

†1 2 Peter 1:5-11 . Bp. Sanderson’s Sermon on 1 Corinthians 7:24 .

Verse 5

Indolence has just been contrasted with diligence. Forethought is here opposed to improvidence. (Proverbs 6:6-8 .) The importance of opportunity is practically admitted in temporal matters. (Ecclesiastes 3:1 ; Ecclesiastes 8:5 .) Joseph wisely gathered in summer and harvest for the coming need. (Genesis 41:46-56 .) The woman of Canaan (Matthew 15:22-28 ) — the blind men (Matthew 20:30 ) — improved their present opportunities. The wise son will thus gather his blessing at the fittest time. The freshness of youth is a summer harvest. It is as much the will of God, that the young should gather knowledge, as that the farmer should gather his harvest. The wise gathering in this summer gives substance, vigour, high tone and power of usefulness in after-life! How often may we trace poverty of mind, enervation of character, unprofitable habits, to sleeping in this fruitful harvest! ’He who idles away the time of his youth will bear the shame of it when he is old.’†1 Specially looking at this, as the season of Christian instruction, anxious promise, our Father’s pleading time with the wayward heart (Jeremiah 3:4 ), ere yet it be hardened in habits of sin — is not the sleeper in such an harvest a son that causeth shame? Look again at the large harvest of opportunity in labouring for God — the great and diversified machinery of religious societies, needing direction and energy; the mass of fellow-sinners around us, claiming our sympathy and helpfulness — "While we have time, let us do good." (Galatians 6:10 .) How high is the privilege of gathering with Christ in such an harvest! (Matthew 12:30 .) How great the shame of doing nothing, where there is so much to be done! What a harvest also is the present "accepted time!" (2 Corinthians 6:2 .) Mark the abundance of the means of grace, the living verdure of the gospel. The Bible opens the way. The Savior invites. The Holy Spirit strives with the conscience. The Sabbath also is a golden gathering time for the week. It draws us aside from the world, and beams with the peace, joy and hope of heaven. Now, am I diligently improving this harvest? or am I sleeping — perhaps in the very house of God — instead of listening to the voice from heaven — a shame to my minister, to my church, to my Lord?

The Lord preserve me from the ruin of sleeping (Matthew 25:5 . Compare Isaiah 55:6 . Luke 13:28-29 . Proverbs 1:24-28 ) away the invaluable hours of "the day of salvation!" Can I bear the thought of that desponding cry of eternal remorse — "The harvest is passed; the summer is ended — and I am not saved"? (Jeremiah 8:20 . Compare Proverbs 5:11-13 .)

Footnotes:

†1 Henry in loco. See Bp. Horne’s Sermon on the Redemption of Time. Sir Walter Scott’s testimony in his Auto-Biography is most instructive — ’If it should ever fall to the lot of youth to peruse these pages, let such a reader remember, that it is with the deepest regret that I recollect in my manhood the opportunities of learning which I neglected in my youth; that through every part of my literary career I have felt pinched and hampered by my own ignorance: and that I would at this moment give half the reputation I have had the good fortune to acquire, if, by doing so, I could rest the remaining part upon a sound foundation of learning and science.’

Verses 6-7

Is not affliction the lot of the just? (John 16:33 . Acts 14:22 . 2 Timothy 3:12 .) Yet how abundantly is it compensated by the blessings that are upon his head (Proverbs 28:20 . Genesis 49:26 ) — blessings temporal (Deuteronomy 28:1-6 . 1 Timothy 4:8 ) and spiritual (Isaiah 32:17 ); from man (Proverbs 16:7 . Job 29:11-13 ) and from God. (Psalms 3:8 ; Psalms 5:12 . Isaiah 64:4, 5. Matthew 5:3-12 .) His very memory is a blessing to his family and to the Church. (Psalms 112:6 .) Fragrant is the "good report of the elders" immortalized in the Apostolic Book of Martyrs. (Hebrews 11:2 .) Truly blessed is the memory of a godly parent (Proverbs 31:28 ); of a faithful minister (Hebrews 13:7 ); of a righteous king (2 Chronicles 35:24-25 ); of a public benefactor (2 Chronicles 24:6 ); of a self-denying Christian.†1

No such honour belongs to the wicked. Often some outward stroke of violence covers their mouth (Psalms 107:42 ), and marks them for condemnation (Esther 7:8 . Job 9:24 ), as they will all be so marked at the day of retribution. (Romans 3:19 .) And even now their memory rots in corruption. (Job 18:17 . Psalms 49:11-12 ; Psalms 109:13 . Ecclesiastes 8:10 . Isaiah 65:15 . Jeremiah 22:18-19 ; Jeremiah 29:22-23 .) Contrast the memory of the "man after God’s heart," with that of "Jeroboam the son of Nebat" (1 Kings 11:26 ; 1 Kings 14:14-16 . 2 Kings 14:3 ); or in later times, Ridley and Latimer with the name of their wicked persecutors. Such is the blessing and curse of God, long after the men had passed into eternity. ’Thou mayest choose’ — said godly Bishop Pilkington — ’whether thou wilt be remembered to thy praise or to thy shame.’†2

Footnotes:

†1 Mark 14:9. ’No spices can so embalm a man; no monument can so preserve his name and memory, as a pious conversation, whereby God hath been honoured, and man benefited. The fame of such a person is, in the best judgments, far more precious and truly glorious, than is the fame of those, who have excelled in any other deeds or qualities.’ — Barrow’s Sermons.

†2 Works, Parker Society, p. 366.

Verse 8

The heart is the seat of true wisdom, and a teachable spirit is the best proof of its influence. For who that knows himself would not be thankful for further light? No sooner, therefore, do the commandments come down from heaven, than the well-instructed Christian receives them, like his father Abraham (Hebrews 11:8 . Genesis 22:1-3 ), with undisputing simplicity; welcomes the voice of his heavenly teacher (1 Samuel 3:10 . Acts 10:33 . Psalms 27:8 ; Psalms 86:11 ; Psalms 143:10 ); and, when he knows that "it is the LORD, girds himself" with all the ardour of the disciple to be found at his feet. (John 21:7 .)

But look at the professor of religion destitute of this heart-seated wisdom. We find him a man of creeds and doctrines, not of prayer; asking curious questions, rather than listening to plain truths (John 21:21-22 ); wanting to know events rather than duties; occupied with other men’s business, to the neglect of his own. (Luke 13:23-24 . 1 Timothy 5:13 .) In this vagrant spirit, with all his thoughts outward bound, he wanders from church to church, and from house to house, a prating fool upon religion; bold in his own conceit (3 John 1:10 ), while his life and temper fearfully contradict his fluent tongue. Too blind to respect himself (Proverbs 18:2 ), too proud to listen to counsel (Proverbs 10:17 ; Proverbs 15:32 ), he will surely fall into disgrace, beaten with the rod of his own foolishness. (Proverbs 18:6-7 . Ecclesiastes 10:12 . 2 Kings 14:8-14 .) Let me look at this picture as a beacon against the folly of my own heart. Young Christian! beware of a specious religion, without humility, consistency, love; because separated from close walking with God.

Verse 9

An upright walk is Christian, not sinless, perfection (Job 1:8 ); "walking before God," not before men. (Genesis 17:1 .) Impurity indeed defiles the holiest exercise. But if the will be rightly bent, the integrity will be maintained. ’Show me an easier path’ — is nature’s cry. ’Show me’ — cries the child of God — ’a sure path.’ Such is the upright walk under the shield of the Lord’s protection (Proverbs 2:7 . Psalms 84:11 ) and Providence (Proverbs 1:33 . Ecclesiastes 8:5 . Isaiah 33:15-16 ); under the shadow of his promises (Psalms 24:3-6 ); in the assurance of his present favor (1 John 3:18-22 ), and in its peaceful end. (Psalms 37:37 . Isaiah 57:1-2 .) There will be difficulties. But a deliverance will be wrought through them; as the Babylonish captives were delivered through the fire from the infinite greater danger of apostasy. (Daniel 3:21-29 .)

From the want of this uprightness of walk, Peter denied the foundation of the Gospel. (Galatians 2:14 .) Learn then the value of this principle for an enlightened and full reception of the truth; that we may welcome "a Prince as well as a Saviour" (Acts 5:31 ); combine his sceptre with his sacrifice, his holy precepts with his precious promises; and prove the influence of a vital faith in godly practice. We shall thus carry out the rule of the Gospel into everything, making God the master of every thought, word, temper, motive, not less in our secular calling than in our spiritual devotedness. (1 Corinthians 10:31 . Colossians 3:17 .) Such an upright walk will bring a happy confidence. ’The man, conscious to himself of an honest meaning, and a due course of prosecuting it, feeleth no check or struggling of mind, no regret or sting of heart. He therefore briskly moveth forward with courage, there being within him nothing to make him halt, to distract or disturb him.’†1

But to bend our rule to our own humour; to pervert our ways to escape trouble, or for some interested end, will shake our confidence far more than the heaviest cross. The eye of God knows the deviation already (John 6:70-71 ), and will bring it to shame. (Luke 12:1-2 . 1 Timothy 5:24 .) Thus was Jacob chastened to the end of his days. (Genesis 27:1-46 . with 42:36-38.) Peter was openly rebuked. (Galatians 2:11-14 .) Judas (Matthew 27:3-5 ) and Ananias (Acts 5:1-10 ) are known in the records of the church as a beacon to the end of time. "Let my heart be sound in thy statutes, that I be not ashamed. I will walk in my integrity; redeem me, and be merciful unto me." (Psalms 119:80 ; Psalms 26:11 .)

Footnotes:

†1 Barrow.

Verse 10

The contrast here intended seems to be between the man who brings trouble on his fellow-creatures, and one who brings it upon himself.†1 Mischievous sport indeed is it to cause sorrow for selfish gratification (Proverbs 10:23 ; Proverbs 26:18-19 ); to make the eye an instrument of wanton sin. (Proverbs 6:13 . Psalms 35:19 .) Scarcely less affecting is it to see the tongue a world of foolishness. But not a trace is visible of the likeness, in which man was first created. Every member is perverted from its proper use and glorious end. Man is a plague to his neighbour, because he is an enemy to his God. And because "the fool despises wisdom" (Proverbs 1:7 ), he falls the victim of his own folly.

Footnotes:

†1 See Bishop Hall.

Verse 11

The Indwelling Spirit — "a well of living water" — is the glorious privilege of the righteous. (John 4:14 ; John 7:38 .) Hence his mouth, replenished from the heavenly source, is a well of life, sending forth refreshing waters. (Proverbs 16:23 .) The precious talent of speech is thus consecrated to His service, "who made man’s mouth." "Grace in its measure is poured upon our lips" (Psalms 45:2 ); and our "tongue" becomes "our glory." (Psalms 57:8 ; Psalms 108:1 .) Wit, originality, imagination may furnish ’the feast of reason, and the flow of soul.’ But how poor is this pleasure compared with the godly instruction — perhaps with little intellectual attraction — that pours forth from a well of life! Servant of God! honour your high privilege of thus ministering a blessing to the Church. (Proverbs 10:21 ; Proverbs 15:7 . Ephesians 4:29 .) Enlarge its exercise by increasing your spiritual store, and walking in closer fellowship with your God. What owe you to His grace, who hath made your mouth a well of life; while the violence of the wicked falls back upon themselves, and covers their mouth with confusion?

Verse 12

(Proverbs 10:12 quoted in the NT: 1 Peter 4:8 )

A simple but forcible contrast! Hatred, however varnished by smooth pretense, is the selfish principle of man. (Titus 3:3 .) Like a subterraneous fire, it continually stirs up mischief, creates or keeps alive rankling coldness, disgusts, dislikes, "envyings and evil surmisings;" carps at the infirmities of others; aggravates the least slip (Isaiah 29:21 ); or resents the most trifling, or even imaginary, provocation. These strifes are kindled (Proverbs 15:18 ; Proverbs 16:27-28 ; Proverbs 28:25 ; Proverbs 29:22 ) to the great dishonour of God, and the marring of the beauty and consistency of the gospel. Is not here abundant matter for prayer, watchfulness, and resistance? Let us study 1 Corinthians 13 in all its detail. Let it be the looking-glass for our hearts, and the standard of our profession. Love covers, overlooks, speedily forgives and forgets. (Proverbs 17:9 . Genesis 45:5-8 .) Full of candor and inventiveness, it puts the best construction on doubtful matters, searches out any palliation, does not rigidly eye, or wantonly expose (Genesis 9:23 ) a brother’s faults; nor will it uncover them at all, except so far as may be needful for his ultimate good. To refrain from gross slander, while abundant scope is left for needless and unkind detraction, is not covering sin. Nor is the "seven-times forgiveness" the true standard of love (Matthew 18:21 ), which, like its Divine Author, covers all sins. And who does not need the full extent of this covering? What is our brother’s all against us, compared with our all against God? And how can we hesitate to blot out a few pence, who look for the covering of the debt of ten thousand talents? (Matthew 18:22-35 .) Oh! let us "put on the Lord Jesus" in his spirit of forbearing, disinterested, sacrificing love — "Even as Christ forgave you, so also do ye."†

Footnotes:

†1 Colossians 3:13. Compare 1 Peter 4:8 . The first clause of the verse, compared with the apostle’s application of the second, clearly proves that the subject is the covering our brother’s sin before men. Este — one of the most evangelical of the Romish interpreters — thus limits the application. The gloss, therefore, of man’s covering sins before God is utterly groundless. Compare Proverbs 17:9 . Calvin and Geier conceive James 5:20 to be only an allusion to the Proverb. The latter adds — ’It is one thing to cover sin before men; another thing to cover it before God. The first is the act of love. (1 Corinthians 13:4 . Galatians 6:2 .) The last requires an infinite price, equal to the turning away of the eternal wrath of God.’ Romans 3:25 . 1 John 1:7 . Psalms 32:1-11 .

Verse 13

Solomon and his son admirably illustrate this contrast. Such wisdom was found in his lips — the fruit of an understanding (1 Kings 3:12 ) heart — that "all the world came to hear of it." (1 Kings 4:31 ; 1 Kings 10:1 .) And "happy were they" justly pronounced, which stood continually before him, and "heard his wisdom." (1 Kings 10:8 ) Rehoboam was as void, as his father was full, of understanding. His folly prepared a rod for his back.†1 Learn then to seek for wisdom at the lips of the wise. (Proverbs 10:11, Proverbs 10:21 ; Proverbs 13:20 ; Proverbs 15:7 .) The want of this wisdom, or rather the want of a heart to seek it, will surely bring us under the rod. In many a chastisement we shall feel its smart, for the loose education of our children (Proverbs 29:15 ); for the neglect of family discipline (Proverbs 10:21 ); for carnal indulgence. (2 Samuel 12:9-11 .) And how different is this rod from our Father’s loving chastisement! That — the seal of our adoption (Proverbs 3:11-12 . Hebrews 12:6-7 ) — This the mark of disgrace. (1 Peter 2:20 .) Will not the children of God cry — "Turn away the reproach that I fear, for thy judgments are good." (Psalms 119:39 .)

Footnotes:

†1 1 Kings 12:13-24 . Compare Proverbs 19:29 ; Proverbs 26:3 . The rod was the usual corporal punishment under the Mosaic law. Deuteronomy 22:18 ; Deuteronomy 25:2-3 .

Verse 14

Did not Solomon prove his title as a wise man by his diligence in laying up knowledge? (Ecclesiastes 12:9-10 .) No wonder that wisdom is found in the lips, where "out of the abundance of the good treasure of the heart the mouth speaketh."†1 It is "the householder" storing his mind not for selfish gratification, but for liberal and useful distribution. (Matthew 13:52 .) If the hoarding wisdom be cultivated in youth (Proverbs 6:6 ; Proverbs 18:1, Proverbs 18:15 ), what a store of valuable treasure would be laid up! yet all little enough to meet the coming trial. Let every day add something to the stock. So inexhaustible is the treasure, that no doubt, difficulty, temptation, or duty, will be found unprovided for!

Wise men lay up knowledge, for their own use — Fools lay it out. For want of sound wisdom, they only open their mouths for their own mischief, in profane rebellion (Exodus 5:2 . Psalms 12:3-5 ; Psalms 52:1-5 ); groveling selfishness (1 Samuel 25:10-11, 1 Samuel 25:38 ); ungodly worldliness (Luke 12:18-20 ); or hateful pride (Acts 12:21-23 ) — near to destruction. (Proverbs 12:13 ; Proverbs 13:3 ; Proverbs 18:7 . Ecclesiastes 10:12-13 .) How near — who can say? — But if they be not "taken away with a stroke" without remedy (Job 36:18 ); they only stand out as monuments of the "much long-suffering of God, enduring the vessels of wrath fitted to destruction." (Romans 9:22 .)

Footnotes:

†1 Matthew 12:34. Jerome mentions of his friend Nepotian, that, ’by daily reading and meditating in the sacred volume, he had made his soul a library of Christ.’ — Letter to Nepotian.

Verse 15

This is as it appears on the surface. The rich man’s wealth fences him from many invading evils (Ecclesiastes 7:12 ), obtains for him influence and respect (Proverbs 19:4, Proverbs 19:6 . Genesis 23:6 ), and serves to him as a talisman against all sorrows. (Ecclesiastes 10:19 .) Thus "in his own conceit" it is his strong city. (Proverbs 18:11 .) So prone are we to rest on the creature as the stay and comfort of life. (Psalms 49:6 ; Psalms 62:10 . Jeremiah 9:23 . 1 Timothy 6:17 .) All notions of God are blotted out, and man becomes a god to himself. The poor, having no such defense, dwell as "in a city without walls," exposed to every assault. (Proverbs 14:20 ; Proverbs 19:7 ; Proverbs 22:7 . John 7:48-49 .) "Poverty comes upon them as an armed man" (Proverbs 6:11 ), and sinks the spirit in consternation.†1

How secure — how happy then — we are ready to say — are the rich! How wretched the condition of the poor! But the glass of God’s word discovers a more even balance. "Hath not God chosen the poor of this world, rich in faith, and heirs of his kingdom?" (James 2:5 . Zephaniah 3:12 .) Think of Jesus sanctifying the state of poverty by his own blessed example. (Luke 2:7-12 ; Luke 4:22 ; Luke 8:3 . Matthew 8:20 .) Think of the riches of his grace, raising the poor out of the dunghill, that he may set him with the princes of his people. (Psalms 113:7-8 . 1 Samuel 2:8 .)

Both states however have their besetting temptations, needing special grace. (Proverbs 30:8-9 .) The safety of both is, when the rich are poor in spirit (1 Chronicles 29:14 ) and large in heart; and the poor "rich in faith," and "contented with the gain of godliness." (Job 1:21 . 1 Timothy 6:6-8 .) "Let the brother of low degree rejoice, in that he is exalted; but the rich, in that he is made low." (James 1:9-10 .)

Footnotes:

†1 This is the accurate rendering. — See Schultens, Holden, Scott.

Verse 16

Labour, not idleness, is the stamp of a servant of God: thus cheered by the glowing confidence, that it tendeth to life. (John 6:27 .) "Occupy till I come — Do all to the glory of God" (Luke 19:13 . 1 Corinthians 10:31 ) — this is the standard. Thus the duties even of our daily calling tend to life. (Proverbs 11:19 . Jeremiah 22:15-16 .) God works in us, by us, with us, through us. (Isaiah 26:12 .) We work in and through him. Our labour therefore is his work — wrought in dependence on him; not for life, but to life. (Romans 8:13 . 1 Corinthians 15:10 . Philippians 2:12-13 .) And this is life indeed; the only exercise deserving the name; the only object worth living for. (Philippians 1:21 .) Lord! quicken us to "life more abundantly." Thus sowing "to the Spirit, of the Spirit we shall reap life everlasting." (Galatians 6:8 .) With the wicked, self is both the object and the end. His fruit therefore is sin. (Proverbs 21:4 . Titus 1:15 . Matthew 12:33 ; Matthew 15:19 .) His Master, so long as he serves him faithfully, cares little how or in what sphere. "He that soweth to the flesh, shall of the flesh reap corruption." Each tendeth to its own end. "Whatsoever a man soweth, that shall he also reap." (Galatians 6:7 .)

Verse 17

Mercy unspeakable is it, that the way of life is opened! Instruction sets the way before us. He that keepeth instruction cannot fail of finding and enjoying 1it. (Proverbs 8:34-35 .) The more we value that most needful part of instruction — discipline (Proverbs 6:23, Proverbs 22:17 ), the more shall we regard every practical lesson in the heavenly school. To refuse the reproof; to be deaf to the voice that would save us from ruin — is a most fearful error — the proof of a foolish and unhumbled heart (Proverbs 12:1 . 2 Chronicles 16:7-10 ; 2 Chronicles 25:15-16 ); the certain forerunner, if not corrected, of irremediable destruction. (Proverbs 1:25-26, Proverbs 1:30 ; Proverbs 5:12 ; Proverbs 15:10 ; Proverbs 29:1 Jeremiah 6:10 . Zephaniah 3:2 .) Child of God! is it not matter of shame and sorrow, that you should be so slow to keep such inestimable instruction; so prone to err from the way of life; and, though having the full promise of Divine guidance, still so often acting as the slave of your own will?

Verse 18

Scripture history from the first chapter of fallen man abundantly illustrates this proverb. Cain talking with his brother (Genesis 4:8 ); Saul plotting against David (1 Samuel 18:21-22, 1 Samuel 18:29 ); Joab’s treachery to Abner and Amasa (2 Samuel 3:27 ; 2 Samuel 20:9-10 . 2 Samuel 13:23, 2 Samuel 13:29 ; Psalms 5:9 ; Psalms 55:21 ); the enemies of the Church on the return from Babylon (Ezra 4:1-16, Nehemiah 6:2 ) — all hid hatred with lying lips. Such was also the smooth tongue of the Herodians (Luke 20:20-21 ), and more than all — the deadly kiss of Judas. (Luke 22:47-48, with Psalms 55:12-14 ; Psalms 41:9 .) So perfectly, yet with the most exquisite sensibility of pain, did our Blessed Lord identify himself with the trials of his people! Closely allied with the hypocrite is the slanderer (Psalms 50:16-20 ) — both stamped by God with the mark of fools. For of what avail is this mask? Is there not an Eye that looks through, and a Hand that will tear off, the flimsy cover? (Proverbs 26:23-28 . Compare Psalms 50:21 ; Luke 12:1-2 .) And if their hatred be vented against the godly, is not the day at hand, when their "rebuke and slander shall be taken away from the earth"? (Isaiah 25:8 .)

But is this "root of bitterness" thoroughly mortified in the Christian’s heart? Is there no insincerity in our intercourse with those, to whom we feel, if not hatred, at least strong repugnance? In the language of polite courtesy, there is much that is hollow, if not false. Do we really mean what we say? Or rather is not the profession of regard often absolutely contrary to our real feelings? Do we never bring them under ridicule, set them out in an unfavorable light, assert things upon mere suspicion,†1 or attempt to raise our own name upon the ruin of their reputation? In common society, how is it often considered the acme of disappointment, when this conversation flags, or comes to a pause; whereas the reverse ought to be the true subject of regret. This spirit surely in the eyes of God is slander; an offense against the "new commandment of love" — which is the badge of all the disciples of Jesus. (John 13:34-35 .) These noxious humours are the bane of true godliness. They must not only be restrained, but "laid aside," if ever we would, "as new-born babes, desire the sincere milk of the word, that we may grow thereby." (1 Peter 2:1-2 . James 1:21 .) Lord, purge our hearts from these hateful hidden corruptions; even though it be by "the Spirit of judgment and the Spirit of burning." (Isaiah 4:4 .)

Footnotes:

†1 ’Occasions of evil report can never be wanting to them who seek, or are ready to embrace them. No innocence, no wisdom, can anywise prevent them; and if they be admitted as grounds of defamation, no man’s good name can be secure. It is not every possibility, every seeming, every faint show, or glimmering appearance, which sufficeth to ground bad opinion, or reproachful discourse concerning our fellow-creature. The matter should be clear, notorious, and palpable, before we admit a disadvantageous conceit into our head, a distasteful resentment into our heart, a harsh word into our mouth about him . . . . Justice requireth full proof, "Charity thinketh no evil, and believeth all things" for the best. Wisdom is not forward to pronounce before full evidence.’ — Barrow’s Sermons.

Verse 19

Hypocrisy and slander are not the only sins of the tongue. Indeed, considering the corrupt fountain from whence they flow (Genesis 6:5 . Matthew 12:34 ), we cannot conceive of words, much less a multitude of words, without sin. There is the sin of egotism. "Our own mouth praises us, not another." (Proverbs 27:2 .) We love to hear ourselves talk; and present our own judgment intrusively. There is also the sin of vain babbling, a canker to the vital principle. (2 Timothy 2:16-17 . Ecclesiastes 10:13-14 . 1 Timothy 5:13 .) The fool talks for ever upon nothing; not because he is full, but because he is empty; not for instruction, but for the pure love of talking. This wantonness is a sin of the flesh, trifling with the most responsible talent, when ’conversation is,’ as Bishop Butler truly remarks, ’merely the exercise of the tongue; no other human faculty has any place in it.’†1 The government of the tongue is therefore a searching test of the soundness of our religion. (James 1:26 ; James 3:2 .) Considering, therefore, the sin connected with the multitude of words, it is surely our wisdom to refrain our lips (Proverbs 17:27-28 . Job 13:5 . Ecclesiastes 5:3 . James 1:19 ), not indeed in silence, but in caution; to weigh our words before uttering them; never speaking, except when we have something to say; speaking only just enough; considering the time, circumstances, and person (Job 32:4-7 ); what is solid, suitable, and profitable. (Proverbs 15:23 . Ephesians 4:29 . Colossians 4:6 .) Indeed a talent for conversation is valueless both to the possessor and to the auditors, except it be connected with a talent for silence. The sphere of social intercourse, that stimulates the conversational powers, at the same time teaches the wholesome discipline of the tongue — that beautiful accomplishment of silence; which however, alike with its opposite grace, derives its chief loveliness, as the fruit of Christian humility and kindness. The wisdom is especially valuable under provocation. (1 Samuel 10:27 . 2 Kings 18:36 .) And even in the unbending of innocent recreation, the discipline of godly sobriety is of great moment. The sins of this "little member" are not trifles. They need the full application of the gospel. What but "the blood of sprinkling," could enable us to meet "the account for every idle word at the day of judgment"? ’Light words weigh heavy in God’s balance.’†2 Woe to us, if the greater Surety did not bear the sins of our vain words, no less than of our grosser wickedness! Never let us think of these sins as anything less than the nails that pierced his hands and his feet. And will not this sensibility of sin quicken our prayer for an increase of this refraining wisdom? "Set a watch, O LORD, before my mouth, and keep the door of my lips." (Psalms 141:3 .)

Footnotes:

†1 Sermon on the Government of the Tongue. ’One meets with people in the world, who never seem to have made the wise man’s observation, that "there is a time to keep silence." These times, one would think, should be easily distinguished by everybody; namely, when a man has nothing to say, or nothing but what is better unsaid.’ Ib. Compare Sirach 19:6 ; Sirach 20:5-7 .

†2 Nichols. Matthew 12:36 .

Verses 20-21

The wisdom of refraining our lips must always be connected with diligence in improving our talent. If our tongue be our shame in the overflowing of sin (Proverbs 10:18-19 ): is it not also our glory? (Psalms 57:8 ; Psalms 108:1 .) When "speaking of the things touching the king" (Psalms 45:1 ), or sketching the features of his transcendent loveliness (Psalms 45:2 . Song of Song of Solomon 5:10-16 ); is it not then as choice silver, refined from this world’s dross, and shining with heavenly brightness? Who would not eagerly gather up the silver scattered in the streets? And shall not we enrich our store from the choice silver of the just man’s tongue, pouring out its precious instruction before us? If, as regards this world’s wealth, the Lord’s poor must say — "Silver and gold have I none;" at least they may scatter choice silver with a widely-extended blessing — "As poor, yet making many rich." (Acts 3:6 . 2 Corinthians 6:10 .)

Observe also the usefulness of this member. If we be living with God, it will diffuse a salt, a heavenly leaven, a rich propagation of holiness in our various circles. The lips of the righteous feed many from the rich stores of "the indwelling word" (Colossians 3:16 ); "ministering to them grace," the soul’s true and proper nourishment! (Ephesians 4:29 . Job 4:3-4 ; Job 29:22-23 .) ’Their breath is food to others, as well as life to them.’†1 When "the priest’s lips keep knowledge, and they seek the law at his mouth," he feeds the church of God.†2 And as our great Master broke the bread, and gave it to his disciples for their distribution (John 6:11 ); so does he now dispense to his servants heavenly provision, suitable, and abundantly sufficient for the need of their charge. And every Sabbath is the wondrous miracle displayed before our eyes. The imperishable bread multiplies in the breaking. The hungry, the mourners, the weary and fainting; yea, all that feel their need, are refreshed and invigorated.

The wicked — his coffers may be full. But his heart, being empty of the choice silver, is little worth. (Jeremiah 22:28 .) So far from feeding others, the fool dies himself for want of wisdom; or rather for want of heart to seek it. He despises the lips that would feed him, and ’dies of famine in the midst of the rich pastures of the Gospel.’†3 Oh! how often are we reminded that sin is self-destruction! (Hosea 13:9 .)

Footnotes:

†1 Flavel On Soul of Man. — Works, 8vo. ii. 551.

†2 Malachi 2:7, with Jeremiah 3:15 . John 21:15 . Acts 20:28 . 1 Peter 5:2 . Of Bishop Ridley our Martyrologist records in his own beautiful style, that ’to his Sermon the people resorted, swarming about him like bees, and coveting the sweet flowers and wholesome juice of his fruitful doctrine.’ — Foxe, vii. 407.

†3 Schultens. Compare Acts 13:41, Acts 13:45-46 .

Verse 22

We have been told (Proverbs 10:4 ), that the hand of the diligent — here we see that the blessing of the LORD — maketh rich. Both are consistent. The one marks the primary, the other the instrumental and subordinate, cause. Neither will be effective without the other. The sluggard looks for prosperity without diligence; the practical atheist from diligence alone; the sound-hearted Christian from the blessing of God in the exercise of diligence. This wise combination keeps him in an active habit; humble, and dependent on God. (John 6:27 .) For "except the LORD build the house, they labour in vain that build it. The race is not to the swift, nor the battle to the strong." (Psalms 127:1 . Ecclesiastes 9:11 .) The rich then may receive their portion (Ecclesiastes 2:24-26 ; Ecclesiastes 3:13 ; Ecclesiastes 5:18-20 ) as the blessing of the LORD (Genesis 24:35 ; Genesis 26:12 . 1 Chronicles 29:14 . Deuteronomy 8:17-18 ); carefully using it as a talent for his service (Luke 19:13 ), and for the good of their fellow-creatures. (1 Timothy 6:17-18 .) The poor may enjoy the same enriching blessing in the "gain of godly contentment." (1 Timothy 6:6 .) Their cottage is a palace, as the habitation of the King of kings; and neither life nor death, neither time nor eternity, can separate them from their God. (Romans 8:38-39 .)

The blessing of the LORD moreover hath this prerogative. He addeth no sorrow with it; at least no sorrow, but what turns to a blessing. Accumulation of riches may be the accumulation of sorrows. (Proverbs 20:21 ; Proverbs 28:22 . 1 Timothy 6:9-10 .) Lot’s covetous choice was fraught with bitterness. (Genesis 13:10-11 ; Genesis 14:12 ; Genesis 19:15 . 2 Peter 2:8 .) Ahab wore a crown, and "lay sick on his bed" in discontent. (1 Kings 21:4 .) Gehazi was laden with his bags; but the plague of leprosy was on him. (2 Kings 5:27 .) Haman’s mortification was the canker in his boasted glory. (Esther 5:13 .) The rich youth’s rejection of Christ was the source of present — must we not fear? — everlasting sorrow. (Luke 18:23 .) The worldling’s recompense for his daily toil is "eating the bread of sorrows. So" — mark the striking contrast — "he giveth his beloved sleep." (Psalms 127:2 . Ecclesiastes 2:26 ; Ecclesiastes 5:12 .) Happy portion of the children of God! They "know both how to be abased, and they know how to abound." (Philippians 4:12 .) "All things are theirs." (1 Corinthians 3:21 .) "Thy blessing is upon thy people." (Psalms 3:8 .)

Verse 23

The wanton sport of putting others to pain argues the perverseness of a fool both in judgment and heart. (Proverbs 26:18-19 . 2 Samuel 2:14-16 .) Sometimes this cruel amusement may engage a man in the tempter’s work. (Proverbs 1:11-14 .) For fools, who make sport of mischief, may heedlessly go on to "make a mock of sin." (Proverbs 14:9 .) But even without going so far, should not we guard against mischievous jokes, tending to wound a neighbor’s character, or to give him uneasiness? Are we sufficiently careful against indulging our wit or humour at his expense? All this is not less unmanly, than it is inconsistent with the sobriety and gravity of a Christian profession. It is the pure native selfishness of the human heart. Should not also children’s play be sometimes under restraint? Young people cannot be too strongly disciplined to thoughtfulness and consideration of others. Never let their hilarity of spirits lead to make sport of that, which ought to call forth sympathy and tenderness. A man of understanding is too wise to find a reckless delight in his neighbor’s injury. The spirit of our Divine Master was according to his own law (Galatians 6:2 ) — eminently considerate and sympathizing. (Luke 7:13 .) Let us who bear his name, cultivate his self-denying, loving mind. (Philippians 2:4-5 .)

Verse 24

The sport of the wicked: how soon is it gone! (Ecclesiastes 7:6 .) But his fear — the evil which he feared — comes upon him. The Babel builders were punished with the evil, which they had laboured to prevent. (Genesis 11:4, Genesis 11:8 .) Ahab’s device could not shelter him from his foreboded judgment. (1 Kings 22:28-37 .) The rebellious Jews rushed into the ruin from which they fled. (Jeremiah 42. 43.) Belshazzar’s trembling was realized in his speedy destruction. (Daniel 5:6, Daniel 5:30 .) Thus are "the wicked" tossed, "like a troubled sea." (Isaiah 57:20-21 .) Do not "their hearts" in solitude "meditate terror"? (Isaiah 33:18 . Compare Deuteronomy 28:67 . Job 3:25 ; Job 15:21 .) Do not their consciences turn pale at the question — "Where shall the ungodly and the sinner appear?" (1 Peter 4:18 .) And will it not be the constrained confession at the great day — "According to thy fear, so is thy wrath"? (Psalms 90:11 . Malachi 4:1 .) Unwilling are they now to be reckoned among the righteous. Much more will they then be to be found in their sins — fear their portion — ruin their doom — without hope — without end.

But if the fear of the wicked — so also will the desire of the righteous — be fully realized. As the one cannot fear anything so bad, so the other cannot desire anything so good, as what is really in store for them. Desires bounded by the will (1 John 5:14 ), and centered in the enjoyment, of God (Psalms 4:6 ; Psalms 37:4 ), will be granted to their utmost extent. (Psalms 81:10 . Jeremiah 33:3 . John 16:23-24 .) God did not raise them to be our torment, but our rest.

Granted they are upon the principle, that they "are only good." (Proverbs 11:23 .) Yet too often the desires of the righteous are not righteous. The defilement of a worldly spirit (Mark 10:37 ), or the hastiness of an impatient spirit†1 — far better that they should be denied than granted. (Psalms 106:15 . James 4:3 .) So generally indeed are they mixed with infirmity, that their unreserved gratification might be our destruction. (Exodus 33:18, Exodus 33:20 .) But he is no less wise than kind: he separates the evil, and fulfils the good (Exodus 33:19 ); answering, not according to our wishes, but our wants; not as in our ignorance we may have asked, but as an enlightened regard to our best interests would have led us to ask.

But ’I have desired a thousand times on my knees, and yet it has not been granted.’ Yet is it not worth being upon our knees for it a thousand times more? May not the blessing be withheld a while, till our sensibility of need be quickened (Isaiah 41:17 ); or to prepare us ultimately for a richer enjoyment? (Proverbs 13:12 .)

But if our desires be granted, and even exceeded (Genesis 48:11 . 1 Kings 3:13 . Ephesians 3:20 ); faith and patience will be tried in the very grant. Growth in grace is given by deep and humbling views of our corruption. Longings for holiness are fulfilled by painful affliction. Prayers are answered by crosses. Our Father’s dispensations are not what they seem to be, but what he is pleased to make them.†2 Yet in the darkest cloud the ground of our confidence is firm. All things needful will be given, and at the grand consummation every desire will be eternally fulfilled — "As for me, I shall behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness." (Psalms 17:15 ; Psalms 16:11 .)

Footnotes:

†1 Elijah, 1 Kings 19:4 . Jonah 4:1-4 . The disciples, Luke 9:54-56 .

†2 See a beautiful hymn in Olney Collection. — Book iii. 36.

Verse 25

Thus suddenly, as the whirlwind,†1 does the fear of the wicked often come upon him. All his hopes, pleasures, and dependencies; all his opportunities of grace, and offers of mercy, are swept away in a moment for ever. Such a whirlwind was the destruction of the old world, of the cities of the plain (Luke 17:26-29 ); of Sennacherib’s army. (2 Kings 19:35 .) And such a whirlwind, infinitely more terrible, will be the coming of the Lord. (Luke 17:30 . 1 Thessalonians 5:2-3 .) "But he that doeth the will of God abideth ever" (1 John 2:17 ), as an everlasting foundation. Faith hath fastened him to the Rock of Ages;†2 hath built his house upon this Rock; and no storm can root him up. (Matthew 7:25 . Psalms 112:7 .) But remember, this is the confidence of the righteous. Sin allowed and indulged will shake this foundation far more than all the outward assaults of earth and hell. "Hold fast then thy rejoicing" in a jealous godly fear. Thy portion is secure. Thy hopes, joys, and prospects are unchangeable. Thou canst look at trouble — yea, at death itself — without dismay, and feel — ’I am safe.’ But while "thou standest by faith, be not high-minded, but fear." (Romans 11:20 .)

Footnotes:

†1 See footnote from Proverbs 1:27 (below); Compare Jeremiah 23:19 . Hosea 13:3 ; also Job 20:8-9 ; Job 21:13, Job 21:19-21 . Psalms 73:19-20 .

(This is the footnote from Proverbs 1:27 : " Proverbs 10:25. Psalms 58:9 . Isaiah 17:13 ; Isaiah 40:24 . Eastern travellers furnish abundant illustration of this striking figure. Paxton’s Illustrations of Scripture Geography, pp. 412-416 — (Oliphant.)")

†2 Rock of Ages, Isaiah 26:4 .

Verse 26

A lively figure of the vexation of the sluggard to his employers! (Contrast Proverbs 26:6, with Proverbs 13:17 ; Proverbs 25:13 .) Suppose a fire to be extinguished, medical assistance needed, a message of urgent haste to be conveyed — he is worse than unserviceable. Common prudence dictates the selection of active and industrious servants. And such when influenced by godly principles, are "worthy of double honour." (Proverbs 22:29 . Genesis 24:1-14 . 1 Timothy 5:17 .)

Does then the sluggard disappoint and provoke his earthly master? See that we be not such sluggards to our heavenly Master. Laodicean professors are specially hateful in his sight. (Revelation 3:16 .) The slothful Minister carries in a tremendous account to him that sent him. No more pitiable object is found, than the man who has time to spare; who has no object of commanding interest; and is going on to the end, as if he had spent his whole life in children’s play, and had lived for no useful purpose. He may probably have parceled out a portion of his time for some miscalled religious duty. But he might as well be asleep as on his knees; in idleness as in meditation — so little pains — so little heart, is connected with his duties! Why "standeth he idle in the market-place?" It cannot be — "No man hath hired him." His Master’s call sounds in his ears — "Go ye into the vineyard." (Matthew 20:7 .) And at his peril he disobeys it. (Matthew 25:30 .)

Verse 27

The fear of the LORD is not a single grace. It includes the substance of all godly tempers. For all are radically one principle, from one source. It essentially differs from the fear of the wicked. They fear those whom they hate. The child of God — whom he loves. Whether his temporal life be shortened or prolonged, he lives long in a little time. He is an infinite gainer by the contraction of life; when his days are prolonged and swallowed up in the one unclouded day, of which "the sun shall no more go down." (Proverbs 9:11 . Psalms 91:16 . Isaiah 60:19 .) Justly is the fear of the LORD contrasted with the wicked; because the absence of this grace is their distinguishing mark (Psalms 36:1 ), the principle of all their ungodliness. (Romans 3:10-18 .) And often do we see the letter of this curse realized in the shortening of their years. Excessive worldliness wears out the spring of life (Ecclesiastes 5:10-12 ), and often brings it to an untimely end.†1 Sometimes the God of vengeance breaks out, and "takes away" the darling offender "with his stroke." (Job 36:18 . 1 Samuel 2:32 ; 1 Samuel 4:11 . Acts 5:1-10 .) Yet, if he be "visited after the visitation of all men," awful indeed is the course of a long life wasted in folly and sin; living little in a long time — "The sinner, being an hundred years old, shall be accursed." (Isaiah 65:20 .)

Footnotes:

†1 Impurity, Proverbs 5:9-11 . Drunkenness, Proverbs 23:29-32 . Malice, Psalms 55:23 . 1 Kings 2:31-44 . Wickedness, Psalms 37:9, Psalms 37:20 . Ecclesiastes 7:17 . Jeremiah 17:11 . Compare Job 15:32-33 ; Job 22:15-16 .

Verse 28

The fear of the LORD, so far from being opposed to, is often connected with, the hope of the righteous. (Psalms 33:18 ; Psalms 147:11 .) And well may this hope be gladness; for it is ’accompanied with sweet patience, joyful hope, and crowned with a happy issue.’†1 It has its origin in eternity. (Titus 1:2 .) Its substance is Christ and heaven. (Romans 5:2 . 1 Peter 1:3-4 . Colossians 1:27 .) The foundation is the work of Christ. (1 Peter 1:3, 1 Peter 1:21 .) The security, the unchangeable engagements of God. (Hebrews 6:17-18 .) Who then but must see it to be "a hope that maketh not ashamed; sure and steadfast"? (Romans 5:5 . Hebrews 6:19 . 2 Thessalonians 2:16 .) Instead of, as is commonly supposed, bidding farewell to gladness, it brings the only sunshine of the soul. Beaming from the precious cross, how does it dry up the penitent’s tears. (Isaiah 12:2 .) Or, if the gladness be withheld for a time, yet it is sown; and the "sheaves of joy shall doubtless" follow the "weeping." (Psalms 97:11 ; Psalms 126:6 . Isaiah 35:10 .) And then — carrying as it were heaven in and about us (Hebrews 10:34 ) — how refreshing is this hope in its clear insight into eternity! as Bunyan describes, in one of his beautiful touches, his feelings on witnessing Christian and Hopeful’s welcome into the heavenly city — ’which when I had seen, I wished myself among them.’ Oh! there must be a reality in that hope, which bears us away from earth, and makes its meanest heir richer and happier, than if he were the sole possessor of this world’s glory. Let me hasten towards it, longing, yet not impatient. For how can I but desire to change my traveller’s lot for my home; my toil for rest; my sorrow for joy; my body of sin for the likeness to my Lord; "the tents of Kedar" for "the innumerable company of angels, and the church of the first-born"? (Psalms 120:5, with Hebrews 12:22-23 .) Do I grasp this hope? Then — as a godly man exclaimed — ’Let who will be miserable; I will not — I cannot!’

But the wicked —they too have their expectation. For none have a stronger hope than those, who have no ground for hope. (Deuteronomy 29:19 .) And this dilusion often reaches to the moment of eternity (Matthew 25:10 ) — nay, even to the "day" of the Lord (Matthew 7:22-23 ); expecting the door to be "opened to them," after it has been "shut" for ever (Matthew 25:11 ); dreaming of heaven, and waking in hell! The expectation of the wicked shall perish.†2

Christian! make sure the ground of your hope. (2 Peter 1:10 .) Then set out its gladness, as becomes an heir of glory. Let not a drooping spirit tell the world the scantiness of your hope. But show that you can live upon its gladness, until you enter into its perfect and everlasting fruition. (Psalms 16:11 .) Doubtfulness leaves believers and infidels nearly on the same level. A clear apprehension of its infinite joy stimulates our "diligence to make our calling and election sure."

Footnotes:

†1 Diodati.

†2 See the hope of the worlding, Psalms 49:6-14 . Luke 12:19-20 . Of the wicked, Job 11:20 ; Job 18:14 . Of the hypocrite, Job 8:13-14 ; Job 27:8 .

Verse 29

Observe how the gladness of the righteous is "their strength." (Nehemiah 8:10 .) In the roughness of the way — "Go in this thy might" — is the cheering voice — "Have not I sent thee?" (Judges 6:14 .) "He giveth power to the faint, and to them that have no might he increaseth strength." (Isaiah 40:29 .) This promise, however, implies help for our work, not rest from our labour. We shall have strength for the conflict. But "there is no discharge from the war." There is supply for real, not for imaginary, wants; for present, not for future, need. The healthful energy of the man of God is also supposed. He is alive in the way. His heart is set in it. This makes it practicable. What before was drudgery is now meat and drink. Indeed, the more godly we are, the more godly we shall be. The habit of grace increases by exercise. One step helps on the next.

Thus was the way of the LORD strength to the upright Nicodemus. His first step was feebleness and fear. Walking onwards, he waxed stronger (Job 17:9 ); standing up in the ungodly council, and ultimately the bold confessor of his Savior, when his self-confident disciples slunk back. (John 3:2 ; John 7:50-51 ; John 19:39 .) Innate sufficiency we have none. The strongest in their own strength shall "faint and be weary." The weakest in the Lord’s strength shall "march on, and not faint."†1 Thus, in the hour of temptation, the upright will find their way to be strength. (2 Chronicles 15:2 .) Joseph in Potiphar’s house (Genesis 39:10 ); Obadiah in Ahab’s house (1 Kings 18:3 ); Daniel in the Persian court (Daniel 6:10 ), held on a fiery trial, sustained from on high. Thus — thus alone — "the righteous shall hold on their way; going from strength to strength; strengthened in the LORD, and walking up and down in his name." (Job 17:9 . Psalms 84:5-7 . Zechariah 10:12 .) When we look at our own resources, we might ’as well despair of moving sin from our hearts, as of casting down the mountains with our fingers.’†2 Yet none of us need to shrink from the confession — "I can do all things through Christ which strengtheneth me." (Philippians 4:13 .)

No such resources support the workers of iniquity. Captives instead of soldiers, they know no conflicts; they realize no need of strength. Even now "destruction is in their ways" (Isaiah 59:7 . Romans 3:16 . Isaiah 50:11 ), and the "voice of the Judge will fearfully seal their doom. Depart from me, ye workers of iniquity." (Luke 13:27 . Proverbs 21:15 . Job 31:3 . Psalms 36:12 .)

Footnotes:

†1 Isaiah 40:31. Bishop Lowth’s Version.

†2 Bishop Reynolds.

Verse 30

The frailty of our present condition, common to all (Ecclesiastes 9:2, Ecclesiastes 9:11 ), was not in the wise man’s eye; but the state of the two classes as in the purpose and mind of God. His way is strength to the upright. The righteous, walking steadily in the way, shall never be removed. (Psalms 15:1-5 ; Psalms 37:22 ; Psalms 112:6 ; Psalms 125:1 . 2 Peter 1:5-11 .) ’They enjoy in this life by faith and hope their everlasting life.’†1 "No weapon that is formed against them shall prosper. The mountains shall depart, and the little hills shall be removed: but my loving-kindness shall not depart from thee; neither shall the covenant of my peace be removed; saith the LORD that hath mercy on thee." (Isaiah 54:10 .) Is not this a confidence, that earth nor hell can never shake? (Romans 8:38-39 .)

The wicked — have they any such confidence? So far from being never removed, they shall never inhabit. They have no title, like the righteous (Matthew 5:5 . 1 Corinthians 3:22 ), as sons and heirs, to the blessings of earth; no hope or interest in the land, of which the earth is the type. (Psalms 37:29 .) Often are they cut off from inhabiting the one. (Proverbs 10:27 ; Proverbs 2:22 . Psalms 37:22 . Ezekiel 33:24-26 .) Never will they be suffered to inhabit the other. (1 Corinthians 6:9 ; Revelation 21:27 .) As our character is, so is our hope and prospect. We gain or lose both worlds.

Footnotes:

†1 Reformers’ Notes.

Verses 31-32

Another image (Compare Proverbs 10:11, Proverbs 10:20-21 ) of the fruitfulness of a gracious tongue! It bringeth forth wisdom (Psalms 37:30 ), and that too in the practical exercise of knowing what is acceptable. This gift needs to be deeply pondered, and carefully cultivated (Proverbs 15:23 ; Proverbs 25:11 . Job 6:25 ), to give it a free scope, while we jealously confine it to its own sphere of influence. There is evidently much diversity of application. The same statement of truth does not suit all. And how — what — when — to whom — to speak — is a matter of great wisdom. (Ecclesiastes 8:5 .) Yet this consideration of acceptableness must involve no compromise of principle. Let it be a considerate accommodation of mode to the diversity of tastes; a forbearance with lesser prejudices and constitutional infirmities; avoiding — not all offenses (which faithfulness to our Divine Master forbids), but all needless offenses; all uncalled-for occasions of design and irritation. "The meekness of wisdom" (James 3:13 ) should be clearly manifested in Christian faithfulness. Thus Gideon melted the frowardness of the men of Ephraim. (Judges 8:2-3 .) Abigail restrained David’s hands from blood. (1 Samuel 25:23-33 .) Daniel stood fearless before the mighty-monarch of Babylon. (Daniel 4:27 .) Their lips knew what was acceptable, and their God honoured them.

But most of all — let the Minister of God study to clothe his most unpalatable message in an acceptable garb. Let him mold it in all the sweetness of persuasion (2 Corinthians 5:11, 2 Corinthians 5:20 ), compassion (Romans 9:1-3 . 2 Corinthians 2:4 ), and sympathy. (Titus 3:2-3 . 2 Corinthians 11:29 .) With what parental earnestness does the ’Preacher of Jerusalem,’ in his introductory chapters, allure us to Wisdom’s voice and instruction! Yet were his "acceptable words upright, even words of truth." (Ecclesiastes 12:10 .) And thus must "the priest’s lips keep knowledge," if he would have his people "seek the law at his mouth, as the messenger of the LORD of Hosts." (Malachi 2:7 .) He must discriminate his statements, without diluting them. The "truth is to be proclaimed upon the housetop" to the multitude. But it is to be refrained from ungodly scorners. (Matthew 10:27, with Matthew 7:6 .) Always must he gain his people’s ears, that he may win their hearts.

The froward tongue, pouring forth its own frowardness, provokes its own ruin. It shall be cut out. (Proverbs 8:13 ; Proverbs 18:7 . Psalms 12:3 ; Psalms 52:1-5 ; Psalms 120:3-4 . Numbers 16:1-33 .) O my God, what do I owe thee for the bridle of discipline, that restrains me from self-destruction!