Bible Commentaries
Proverbs 16

Verse 1

The grand question is here decided — ’Who is the first mover in the work of conversion? Can man prepare his own heart for the grace of God?’ The preparations of the heart in man are from the LORD.†1 He takes the stone out of the heart, that it may feel (Ezekiel 36:26 ); draws it, that it may follow; quickens it, that it may live. He opens the heart, that he may imprint his own law, and mold it into his image. (Acts 16:14 . Jeremiah 31:33 .) He works, not merely by moral suasion, or by the bare proposal of means of uncertain power; but by invisible Almighty agency. The work then begins with God. It is not, that we first come, and then are taught. But first we learn; then we come. (John 6:45 .) His grace both prevents and co-operates (Art. x.): not working upon a stone, and leaving it in its dead condition; but as when in Paradise he breathed into the lifeless earth a principle of life and energy. (Genesis 2:7 .)

Shall we then indolently wait until he works? Far from it. We must work, but in dependence upon him. He works not without us, but with us, through us, in us, by us; and we work in him. (Philippians 2:13 ; Job 11:13 .) Ours is the duty; his is the strength. Ours the agency; his the quickening life. His commands do not imply our power to obey, but our dependence upon him for grace of obedience. ’The work, as it is a duty, is ours; but as a performance, it is God’s. He gives what he requires, and his promises are the foundation of our performances.’†2 Our works are not the cause, but the effect, of his grace; and never could they come out of us, until God had first put them in us.

The fruit also, as well as the root — the answer of the tongue, no less than the preparation of the heart — is from the LORD. The tongue of the ungodly is under Divine restraint. (Numbers 22:18 .) And when the Christian’s thoughts are marshaled in due order, does not he depend upon the Lord for utterance? (Ephesians 6:19 .) Often in prayer, the more we speak, the more we leave unspoken, till the answer of the tongue is fully given, "crying, Abba, Father." (Galatians 4:6 .) But the fluency of the tongue without the preparation of the heart; when prayer is without special business; when we read the precious promises, and carry not a word to plead before the throne — this is man’s dead formality; not from the LORD; an abomination in his sight.

This habit of dependence must continue to the end. We can no more prepare ourselves after grace received, than before it.†3 He who "is the Author," must be "the Finisher of faith." (Hebrews 12:2 .) He is "Alpha and Omega, the beginning and the end" (Revelation 1:8 ), in this Almighty work. Our happiness and prosperity is in the humbling acknowledgment of praise — "By the grace of God I am what I am." (1 Corinthians 15:10 .) Dependence is not the excuse for indolence, but the spring of active energy.†4

And if man’s reason disputes — ’If God does not give me grace, how can I come?’ — we ask — Did you ever desire, did you ever ask for, grace? If not, how can you complain, that you have never received it? If helplessness is really felt, if it brings conviction, grace is ready to be vouchsafed. "Ask, and it shall be given you." (Matthew 7:7 .)

Footnotes:

†1 Psalms 10:17. ’From whom all holy desires, all good counsels, and all just works do proceed.’ — Liturgy.

†2 Bp. Reynolds’ Works, p. 129.

†3 Isaiah 26:12. 2 Corinthians 3:5 . ’I beg’ — said Jerome — ’that I may receive; and when I have received, I beg again.’

†4 ’Quamvis enim, nisi adjuvante illo, sine quo nihil possumus facere, os non possumus aperire; tamen nos aperimus illus adjumento, et opere nostro.’ — Aug. contra duas Epist. Pelag. ad Bonif. Commentators appear to be much perplexed on the translation of this verse. Many give it, as if the preparations or disposings (marg.) of the heart were in man, but the answer of the tongue from the LORD. But Holden, as the result of a minute and critical examination, has substantially vindicated the received translation.

Verse 2

If man were his own judge, who would be condemned? But man judges by acts; God by principles. His eye therefore beholds a mass of corruption; while all the ways of a man are clean in his own eyes. (Genesis 6:5 . Psalms 14:3 .) In fact - man will never believe his real character, until the looking-glass is held to his face with convincing light (Romans 7:9 ), or some subtle temptation unfolds the hateful discovery. He confesses himself indeed to be a sinner. But what his sins are, he knows not; probably only venial, and abundantly compensated by his fancied virtues. "Ye are they" - said our Lord to men of this stamp - "which justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God." (Luke 16:15 .)

Sometimes we see this delusion under the most shadowy cover: Pilate washed his hands, and was clean in his own eyes, from the blood of his condemned victim. (Matthew 27:24 .) The murderers of Christ were clean, by refraining from the defilement of the judgment-hall, and by eating the passover. (John 18:28 .)

The persecutors of the Church blinded their consciences in the sincerity of unbelief. (Acts 26:9 .) Often has the self-deceiver passed into eternity under a creditable profession. But how does he stand before God? He never acted from principle. He had the form and the shape of a Christian, so drawn to life as to pass for a living man. But the eyes that are as a flame of fire, bare witness - "Thou hast a name that thou livest, and art dead." (Revelation 3:1 .)

External form without a sanctified heart is a baseless religion. Our real worth is, what we are in the sight of God. He weighs , not "the actions"†1 only, but the spirits. His eye discerns, if but one grain too light, and pronounces the sentence. Saul was thus "weighed in the balances, and found wanting."†2 And "if thou, LORD, shouldest mark iniquities" - the short-comings of thy full and righteous demands - "O LORD, who shall stand?"†3 Must we not fly from Omniscience to satisfied justice, and there find, that "there is forgiveness with God"?†4 Joyous, indeed, is it to mark the even balances of our Judge; in one scale, his own perfect law; in the other, his Son’s perfect obedience. Here, O my God, is my peace, my security. "Thou, most upright, dost weigh the path of the just." (Isaiah 26:7 .) But oh! place the blood of thy beloved Son even in the scale of thy justice; and we will render to thee the glory of thy wondrous work of grace.

Footnotes:

†1 1 Samuel 2:3 ; 1 Samuel 16:7 .

†2 1 Samuel 15:11 . Daniel 5:27 .

†3 Psalms 130:3; Psalms 143:2 .

†4 Galatians 3:10, Galatians 3:13, with Psalms 130:4 .

Verse 3

An unsettled mind is a serious evil - a canker to Christian peace. Every faculty is thrown into disorder. The memory is confused, the judgment undecided, the will unsteady. No moral rules can discipline the tossing exercise. Faith is the only principle of solid establishment. (Psalms 112:7 . Isaiah 26:3 .) Here was our original happiness and security. Independence was the destruction of our well-being. (Genesis 3:5 .) The return to this humble simplicity is the privilege of the gospel. "In all thy ways acknowledge him" (Proverbs 3:6 ) - is the rule of peace. Eliezer’s thoughts were established in committing his work to the LORD. (Genesis 24.) This confidence was the stay of our beloved Lord in his great work. (Isaiah 49:4 ; Isaiah 50:7-9 .) Prayer was the exercise of his faith. Establishment was the issue. (John 17:4 .) Has the fretting spirit ever tried this true remedy? Actively engage the two hands of faith and prayer in making over our burdens to our Father. To have a sanctuary to flee to - a God, on whom to roll our cares;†1 to lean to his wisdom, and rest on his faithfulness - Here is a chamber of quietness in the most distracting anxieties - "So he giveth his beloved sleep." (Psalms 127:2 .)

Commit then all thy works to him. Seek to him for strength and guidance in all. Look to him for success in all. Roll on him the great work of thy soul’s salvation. Be satisfied with his management of thy concerns. Put thy works, as thou wouldest put thy children, with confidence into the hands of God. Christian self-possession will be the result. Let thy heart habitually turn to the throne of grace; so that in a crisis of trouble instant faith, instant - perhaps speechless (Nehemiah 2:4 ) - prayer, may bring instant composure and resolution. This active energy of faith will enable us to collect our thoughts, establish them in the peace of God, and keep our souls in fortified security.†2 Indeed a great part of our worship is to commit our works to him "without carefulness;" not in a general dependence on his goodness or wisdom, but in a particular dependence for our special need. The burden being now cast upon one who is better able to bear it (1 Peter 5:7 ), the mind is easy, the thoughts composed, quietly waiting the issue of things; knowing that all, that is for our good, and the glory of our God, shall be brought to pass. (Psalms 112:7 .) Thus "we which have believed do enter into rest." (Hebrews 4:3 .) But if we will not believe - so speaks the solemn warning - "surely we shall not be established."†3

Footnotes:

†1 M.R. ’Volve in Dominum quae tibi facienda sunt.’ - Michaelis, Psalms 37:5 . Marginal Rendering = {1) Heb Roll thy way upon Jehovah}

†2 Philippians 4:6-7, frourhsei. (<-- note to e-Sword users: please see the book: this is the word processor’s attempt to transliterate the Greek characters into English)

†3 2 Chronicles 20:26 . Isaiah 7:7-9 . ’Nothing can be more erroneous than for those who fear God, to suppose themselves as liable as ever to "the changes and chances of this mortal life." Change, if God see good, they may experience; but the sincerely religious have done with chance. Having once cordially committed themselves to God’s paternal care, they can meet nothing in their course, which is not the result of Divine adjustment, of wisdom which cannot err, of love, to which the tenderness of the tenderest parent bears no comparison . . . . Under such a management what can we rationally fear? Let us, through Divine grace, only keep within the circle where these movements are carried on, and we need not doubt, that, though we see nothing remarkable in our course, an unseen hand is directing every circumstance, so as, in the most effectual manner, to avert what might hurt us, to ensure what will benefit us, and to direct all our concerns to the best possible issue’ - Alexander Knox’s Remains, vol. ii. ’Divine Providence,’ - a work full of instructive thought, but deeply tinctured with unsound principles.

Verse 4

Every workman has some end for his work. God has the highest end. As the Apostle reasons concerning the oath of God - "because he could sware by no greater, he sware by himself" (Hebrews 6:13 ); so here - because he could propose no higher end, he proposed himself. Indeed it is his exclusive prerogative, that, as he has been "the Beginning" (Colossians 1:18 . Revelation 3:14 ), so he should be the end of all his works.†1 The LORD hath created all things - all the works of the creation - all the events of nations - all the dispensations of Providence - for himself; not to fill up a vacuum (for what vacuum could there be to the fountain of sufficiency?); but for the manifestation of his glory to his intelligent creatures. (Isaiah 43:21 ; Isaiah 60:21 .) Nor indeed can it be doubted, but that from his immense power and wisdom, from his benevolent and diffusive goodness he displayed, an infinite weight of glory is reflected upon the great source of all these perfections. "The LORD rejoices in his works" (Psalms 104:31 ) with inexpressible delight and satisfaction. And thus all things return to that boundless ocean, from whence they sprung. Even the wicked, whose existence might seem scarcely reconcilable to the Divine perfections, he includes in the grand purpose of setting out his Name. ’It is the greatest praise of his wisdom, that he can turn the evil of men to his own glory!’†2 He hath made even the wicked for the day of evil. - Wicked they are of themselves. He made them not so.†3 He compels them not to be so.†4 He abhors their wickedness. But he foresaw their evil. He permitted it; and though "he hath no pleasure in their death,"†5 he will be glorified in them in the day of evil;†6 and when they sin by their own free-will, he ordains them to punishment, as the monuments of his power, his justice, and his long-suffering.†7

Clearly God is not he Author of sin. He cannot impart what he has not - what is contrary to his nature. Infinite perfection cannot impart imperfection. Absolute holiness cannot be the cause of sin; though, like the law,†8 it may be the innocent occasion or excitement of it. If he foreknows - ’infinite foreknowledge’ - as Edwards profoundly observes - ’proves the necessity of the event foreknown; yet it may not be the thing, which causes the necessity.’†9 He can decree nothing but good. If he permits evil, so far as not to hinder it, he hates it as evil, and permits it only for the greater good - the greatest of all good - the more full manifestation of his own glory in it, and out of it. He will be glorified in, or on, all his creatures. "All thy works shall praise thee, O LORD!" (Psalms 145:10 .) His retributive justice, no less than the riches of his grace, sets out his glory. (Romans 9:22-23 .) It would seem as if the redeemed are permitted to see this, and to participate with Divine satisfaction. The flames of hell excite the reverential praises of heaven. - "And again they said - Alleluia. And her smoke rose up for ever and ever."†10

Footnotes:

†1 Isaiah 43:7; Isaiah 48:11-12 . Romans 11:36 . Revelation 4:10-11 . See President Edwards’ profound and interesting reasoning, - ’God’s chief end in Creation.’ Proverbs i. Works, i. Could there be a clearer demonstration of the Divinity of Christ, than the representation of him as the great end of creation - "All things were made by Him, and for Him"? Colossians 1:16 .

†2 Bishop Hall. Compare Exodus 14:17

†3 Genesis 1:27. Ecclesiastes 7:29 .

†4 John 3:19.

†5 Ezekiel 33:11.

†6 Job 21:30. 2 Peter 2:9 .

†7 Romans 9:17, Romans 9:22 .

†8 Romans 7:5, Romans 7:8, Romans 7:11-13 . 1 Corinthians 15:56 .

†9 Treatise on Will, Part ii. Section 12. See also Doddridge’s valuable note on Luke 22:22 .

†10 Revelation 19:3. "God made man neither to save nor damn him, but for his own glory. And it is secured, whether in his salvation or damnation. (See 2 Corinthians 2:15 .) Nor did, nor does, God make man wicked. He made man upright. Man makes himself wicked; and being so, God may justly appoint him to damnation for his wickedness; in doing which he glorifies his justice." Gill in loco. ’Those two great acts of his most secret and unsearchable counsel, than the one whereof there is not any one act more secret and unsearchable counsel, than the one whereof there is not any one act more gracious - the destination of those that persevere in faith and godliness to eternal happiness; nor any one act more full of terror and astonishment than the other - the designation of such as live and die in sin to eternal destruction; the Scriptures in the last resolution refer them wholly to his glory, as the last end. The glory of his rich mercy being most resplendent in the one, and the glory of his just severity in the other.’ - Bishop Sanderson’s Sermon on Romans 15:6 .

Verse 5

(Proverbs 16:5 quoted in the NT: Luke 16:15 (Note, this is at advice of one internet commentator who writes as follows: "In Luke 16:15 Jesus asserts that ’what is exalted among humans is an abomination [bdelygrna] in the sight of God.’ This alludes to Proverbs 16:5 in the Hebrew, where the wise man claims: ’Every one who is arrogant is an abomination [tw’bh] to the LORD.’" Other expositors/commentators who made this connection were not available. Any able scholars who can provide input on this, please email [email protected]).)

The hatefulness of a proud look has been mentioned. (Proverbs 6:17 .) But the Searcher of hearts marks pride in heart under a humble look. (Matthew 6:16 .) Men see no abomination in this spirit. It brings no disgrace. Nay, it is often thought to be high-minded. But it keeps back the heart from God. It lifts up the heart against him. It contends for the supremacy with him. (Ezekiel 28:2 .) When it thus strikes at God, what wonder that God strikes at it (1 Peter 5:5 ), as an abomination to him?

How unseemly moreover is this sin! A creature so utterly dependent, so fearfully guilty, yet proud in heart! A true child of a fallen parent, who, in dreaming to be as God, made himself like the devil. (Genesis 3:5 .) Many are the forms of this hateful spirit. Some are proud of their beauty; some of their talents; some of their rank; some of their goodness - all forgetting, that they "have nothing which they have not received" (1 Corinthians 4:7 ); all unconscious, that they are an abomination to the LORD.

Perhaps, however, this declaration applies more distinctly to proud combinations against God - hand joining in hand.†1 What is all this force, but the worm "striving with his Maker"?†2 "Who is the LORD?" - was the boast of haughty Pharaoh. Let him and his people go to the Red Sea, and learn.†3 Hand joining in hand shall not be held innocent - shall not be unpunished. The Babel combination was blasted with confusion.†4 The "associations" against the holy child Jesus were "broken in pieces."†5 The infidel conspiracies of Voltaire and his school have been overthrown. And thus in our own day, with all Social and Chartist banding together for wickedness, only manifest more gloriously - "There is no wisdom, nor understanding, nor counsel against the LORD." (Proverbs 21:30 .)

Footnotes:

†1 Proverbs 11:21. Psalms 59:3, Psalms 59:12-13 .

†2 Isaiah 45:9.

†3 Exodus 5:2; Exodus 14:26-30 .

†4 Genesis 11:1-9.

†5 Isaiah 8:9. Psalms 2:1-5 .

Verse 6

The true exposition of this verse requires much care and consideration. We protest against that false principle of theology, which substitutes the grand doctrines of the gospel in the place of its practical statements. The purging of iniquity seems here however to direct us to expiation.†1 Therefore to connect it with man’s mercy and truth is to overturn the foundation of the gospel. These are duties to be performed (Proverbs 3:3 ); not atonement for sin: and often are they performed by men destitute of the grace of God, whose iniquity therefore is not purged. They may indeed in the dispensation of God be available for averting national judgements. (Daniel 4:27 .) But there is a wide difference between this "lengthening tranquillity," and purging iniquity. On the other hand - considering that Divine mercy and truth are frequently exhibited in connection with this invaluable blessing;†2 the analogy of faith appears to link it here with these combined perfections, ’which kiss in Christ the Mediator (Psalms 85:10 ), and with that covenant of grace, in which they shine so brightly.’†3 Should this view be thought not to cohere with the general tenor of this book, which ’deals more with practical points and matters of common life, than with the deeper articles of faith;’†4 it may be observed, that, when some of its pages are so fully illuminated by evangelical sunshine (Proverbs 8:9 ), we might naturally expect - besides this connected splendor - occasional rays of doctrinal light to rest upon this system of Christian morals.

Taking, therefore, in accordance with most of our best critics and soundest expositors,†5 this ground of interpretation - we observe the great controversy between God and man. Man would purge iniquity by repentance or external ceremonials. God determines it by sacrifice; not nullifying the sanctions of the law by a simple deed of mercy; but combining the manifestation of his truth, by fulfilling these sanctions upon the Surety, which mercy provided. (Isaiah 53:6 . 2 Corinthians 5:21 .) No display of mercy can be conceived in force and emphasis to compare with that awful moment when "God spared not his own Son" (Romans 8:32 ), but permitted blameless love and purity to agonize upon the cross. Yet was this wondrous display of mercy a display of truth not less wondrous; inasmuch as it was the means, by which inflexible justice could justify the guilty. (Romans 3:26 .) So gloriously do these two attributes harmonize! We enquire not, to which we owe the deepest obligation. Mercy engages, truth fulfils - the engagements. Mercy provides, truth accepts - the ransom. Both sat together in the Eternal council. Both made their public entrance together into the world. Both, like the two pillars of the temple (1 Kings 7:21 ), combine to support the Christian’s confidence; that, though there is abundant material for condemnation even in the holiest saint; actual condemnation there is not - there cannot be. (Romans 7:14-25 ; Romans 8:1 .)

But if in the first clause of the verse we see how the guilt of iniquity is purged, the second clause shews, how its power is broken. The very exercise of forgiveness is to implant a conservative principle.†6 By the fear of the LORD, men depart from evil.†7 The supposition of pardon for a sinner continuing impenitent, would be to unite the two contraries of reconciliation and enmity. Iniquity is not purged, that we should wallow again in the mire.†8 The beam of light, which scatters every record of condemnation, is convincing, sanctifying, healing to the soul. Indeed God shews the deepest abhorrence of sin in the very act of its expiation. Yet the implanted principle of obedience is no legal bondage. The fear of the LORD is at once a bridle to sin, and a spur to holiness. It changes the slave into a child. Filial confidence - its twin-grace - like a seven-fold shield - covers from sin. Sin’s very touch is hateful; and all its ways are abhorred and forsaken.

Footnotes:

†1 It is the ordinary sacrificial term. Exodus 30:10 . Leviticus 4:20 ; Leviticus 5:6 . Leviticus 16:6 . Daniel 9:24 . Also Psalms 65:3 .

†2 Exodus 34:6. Psalms 57:3 ; Psalms 86:15 . Micah 7:18-20 . John 1:17 . Compare Proverbs 14:22 .

†3 Henry. Compare Psalms 89:2-3, Psalms 89:14 . Psalms 117:1 .

†4 Geier.

†5 Junius and Tremelius, Cartwright, Schultens, Holden, Henry, Scott, Compare Glass’ beautiful exposition. Lib. iii. Tract. iii. Can. 26. The LXX omit the verse in its place, and add it to Proverbs 15:27, connecting the blessing with man’s moral virtues, not with God’s perfections.

†6 Psalms 130:4. Compare Jeremiah 32:40 .

†7 Proverbs 3:7; Proverbs 8:13 ; Proverbs 14:16, Proverbs 14:27 .

†8 Luke 1:74-75. Compare Romans 6:1 . 2 Corinthians 7:1

Verse 7

Often is the favor of God and man combined to the man of God. (Proverbs 3:3-4 . Romans 14:18 .) Yet he will always have his enemies, if from no other source, from "his own household." (Matthew 10:36 .) To seek peace with them by compromise of principle, would be to forfeit his character at a dreadful cost. Let him hold fast his principles in the face of his enemies. ’Though they mean him no good, they shall do him no harm.’†1

How then do we explain the persecution of the saints (2 Timothy 3:12 ), of Him especially, whose ways always pleased the LORD? (John 8:29, John 8:37 .) Each statement limits the other. The one shews the native enmity of the heart: the other its Divine restraint. It shall be let loose, so far as is for the glory of God. Beyond this, it shall be restrained. (Psalms 76:10 .) His Church had her season of rest. (Acts 9:31 .) He hath all tongues, all hands, all hearts, under his power. Who then needs to fear man, that walks in the fear of God? (Romans 8:31 .)

’The best way for our enemies to be reconciled to us, is for us to be reconciled to God.’†2 All our danger lies in his wrath, not in their anger. No creature can touch us without his permission.†3 Laban followed Jacob as an enemy, but was constrained to be at peace with him.†4 Esau when about to execute his long-brooded threat, was melted down into brotherly endearment.†5 Israel’s lands were preserved from invasion, while they were engaged in the service of God.†6 The enemies of the godly kings were manacled, and bowed before them.†7 Often has the majesty of the godly brow commanded the reverence, and even bound up the hands of the wicked.†8 And such will be the ultimate victory of the Church over all opposition.†9

But even if the enemies be let loose; yet if their harm be overruled to larger good, is not the promise substantially fulfilled? ’No wise man will tax him with breach of promise, who, having promised a pound of silver, giveth a talent of gold. Or who can truly say, that that man is not so good as his word, that is apparently much better than his word?’†10 God will take care of his people. Peace or war shall turn to their everlasting good. (Romans 8:28 . Philippians 1:12-19 .)

Footnotes:

†1 Bishop Sanderson’s Sermon on Text.

†2 Bishop Patrick.

†3 See Job 1:9-12 . Psalms 105:13-15 .

†4 Genesis 31:24.

†5 Genesis 27:41; Genesis 33:1-4 .

†6 Exodus 34:23-24.

†7 1 Kings 4:21-25 . 1 Kings 10:23-29 . 2 Chronicles 17:10 .

†8 David, 1 Samuel 24:17 . Daniel and his fellow-captives, Daniel 1:6-21 ; Daniel 3:26-30 ; Daniel 6:24-28 . John the Baptist, Mark 6:20 . Paul, Acts 27:43 .

†9 Revelation 3:9.

†10 Bishop Sanderson ut supra.

Verse 8

We have before had this Proverb in substance (Proverbs 15:16 ); save that the treasures are more distinctly shewn to be revenues without right. It seems almost too plain to need illustration. Yet so blind is the love of gain, that it looks only at its own selfish end, and the present moment; and fancies, what never can be, enjoyment†1 and security.†2 Retributive justice is at hand.†3 Far better is the little with righteousness. Was not the widow of Zarephath richer with her scanty fare, than Jezebel in her royal attire;†4 the poor prophet, sharing her pittance, than the King with his revenues without right;†5 Zaccheus, when reduced to his comparative little with righteousness, than with his former abundance of "the unrighteous Mammon"?†6 If the sight of a man’s possession stirs envy, his scantiness of enjoyment might shortly melt it away in compassion. We learn the valuable lesson - The fewer desires, the more quiet. This is the present manifestation. Much more clearly will the day declare it. The little righteously employed will then find a gracious acceptance.†7 The treasures of wickedness will be found treasures of wrath eternal.†8

Few however possess great revenues. But the most trifling acquisitions without right will canker. Beware of the hair-breadth deviation from straight principle. "Mortify that member of the earth," which "is idolatry" (Colossians 3:5 ) against God, and "the root of all evil" to ourselves. (1 Timothy 6:10 .) Godliness is great riches in this life; what will it be in eternity! (1 Timothy 5:6 ; 1 Timothy 4:8 .)

Footnotes:

†1 Psalms 127:2. Ecclesiastes 5:12 .

†2 Proverbs 10:3; Proverbs 21:6-7 . Jeremiah 17:11 .

†3 James 5:4.

†4 1 Kings 17:10 . 2 Kings 9:32-37 .

†5 1 Kings 21:19, with 1 Kings 17:15

†6 Luke 19:2, Luke 19:8 .

†7 Matthew 25:34-40. Luke 16:9 .

†8 Habakkuk 2:6, Habakkuk 2:9, Habakkuk 2:12 . James 5:1-3 .

Verse 9

A fine description of the Sovereign government of God! Inscrutable indeed is the mystery, how he accomplishes his fixed purpose by free-willed agents. Man without his free will is a machine. God without his unchangeable purpose ceases to be God. (Malachi 3:6 .) As rational agents we think, consult, act freely. As dependent agents, the LORD exercises his own power in permitting, overruling, or furthering our acts.†1 Thus man proposes; God disposes. Man devises; the LORD directeth. He orders our will, without infringing our liberty, or disturbing our responsibility. For while we act as we please, we must be answerable.

We observe this supremacy, in directing, not only an important end, but every step towards it; not only the great events, but every turn;†2 not only in his own people,†3 but in every child of man.†4 How little did Joseph’s brethren contemplate the overruling direction to their evil devisings!†5 When Saul’s heart was devising "slaughter against the disciples of the Lord;"†6 when the renegade slave was running in his own path,†7 little did they think of that gracious direction of their steps, to the salvation of their souls. When David simply went at his father’s bidding, little did he know the grand crisis, to which the LORD was directing his steps.†8 As little did the captive girl calculate upon the weighty results from her banishment from her country.†9 Often also hath the path of the Lord’s people been encouraged by the counteracting of their enemies’ devising, and the backward direction of their steps, at the moment when they were ready to grasp their prey! (1 Samuel 23:27 ; Isaiah 37:7-8 .) In fact - as Bp. Hall remarks - ’Every creature walks blindfold. Only he that dwells in light, sees whither they go.’ (2 Kings 5:2-3 .)

This doctrine of Providence is not like the doctrine of the Trinity - to be received by faith. Experience gives a demonstrable stamp of evidence - even in all the minutiae of circumstances which form the parts and pieces of the Divine plan. A matter of common business;†10 the indulgence of curiosity;†11 the supply of necessary want;†12 a journey from home†13 - all are connected with infinitely important results. And often, when our purpose seemed as clearly fixed, and as sure of accomplishment, as a journey to London, this way of our own devising has been blocked up by unexpected difficulties, and unexpected facilities have opened an opposite way, with the ultimate acknowledgment - "He led me forth in the right way." (Psalms 107:7 . Isaiah 42:16 .) The Divine control of the Apostle’s movements, apparently thwarting their present usefulness, "turned out rather to the furtherance of the gospel." Philip was transferred from an important sphere in Samaria, from preaching to thousands, into a desert. But the Ethiopian Eunuch was his noble convert, and through him the gospel was doubtless widely circulated. (Acts 8:37-39 .) Paul was turned aside from a wide field of labor to a more contracted ministry. A few women, and a family, were his only Church. Yet how did these small beginnings issue in the planting of flourishing Churches!†14 After all, however, we need much discipline to wean us from our own devices, that we may seek the Lord’s direction in the first place. The fruit of this discipline will be a dread of being left to our own devices; as before we were eager to follow them. (Psalms 143:10 .) So truly do we find our happiness and security in yielding up our will to our Heavenly Guide! He knows the whole way - every step of the way - "the end from the beginning." And never shall we miss either the way or the end, if only we resign ourselves with unreserved confidence to his keeping and direction of our steps.

Footnotes:

†1 Proverbs 19:21; Proverbs 21:30 . Psalms 33:11 . Isaiah 46:10 . Lamentations 3:37 .

†2 What vast results hung upon the sleepless night of the Eastern autocrat! Esther 6:1 .

†3 Psalms 37:23.

†4 Proverbs 20:24. Jeremiah 10:23

†5 Genesis 37:26-28; Genesis 45:5 .

†6 Acts 9:1-6.

†7 Epistle to Philemon 1:1-25 .

†8 1 Samuel 17:17-18, 1 Samuel 17:23, 1 Samuel 17:58 .

†9 2 Kings 5:2-3 .

†10 1 Samuel 9:3, 1 Samuel 9:15-16.

†11 Luke 19:4, Luke 19:6, Luke 19:9 .

†12 John 4:7.

†13 Acts 16:14.

†14 Acts 16:6-15, Acts 16:34, with Philippians 1:1 . 1 Thessalonians 1:1

Verses 10-13

10 A divine sentence (Diviniation,†a marg.) is in the lips of the king: his mouth transgresseth not in judgment.

Here is a manual for kings; shewing, not what they are, but what God requires them to be, that they may be a blessing to their people, and benefactors to the world. (2 Samuel 23:3-4 .) If this standard be neglected, the wisely-arranged ordinance fails of its end. "One man ruleth over another to his own hurt" (Ecclesiastes 8:9 ); and ruler and people may each become a curse to the other. (Judges 9:20 .)

The king is not indeed wiser by birth than his subjects; but he is under stronger obligations to seek wisdom.†1 And when God’s law is his law, a divine sentence is in his lips. Such was the wisdom of Solomon, when in a delicate and difficult cause his mouth transgressed not in judgment.†2

Such a King (and this is the glory of royalty) will have no interest of his own, apart from the public good. The remembrance that the balances and weights are the LORD’s, his work — made by his appointment — dictates an even-handed justice.†3 Not only will he refrain from wickedness; but it will be abomination to him to commit it. Not only will he be careful to remove all evil from his person;†4 but he will surround himself with faithful counselors.†5 Righteous lips will be his delight. Admirable was Eli’s regard to Samuel’s lips, even when they spoke daggers to his heart.†6

Nothing is wanting to such a reign but stability. And thus speaks the word, unnoticed indeed by worldly statesmen, but well-warranted by experience — The throne is established by righteousness.†7 Thus ’the Polity acknowledges itself indebted to religion. Godliness, being the chiefest top and well-spring of all true virtues,’ is the foundation of national prosperity.†8 The righteous are the pillars of the earth,†9 the lions around the King’s throne, his glory and defense.†10

And shall we not plead for our Beloved Queen, that she may embody this royal standard in her personal character and high responsibilities? (1 Timothy 2:1-2 . Psalms 72:1 .) And may we not see here some faint delineation of the glorious King of Zion? What Divine sentences of discriminating judgment dropped from his lips! (Matthew 22:15-46 .) How even are the balances of his perfect standard!†11 How fully is his throne established by righteousness!†12 — himself "loving righteousness, and hating iniquity!" And what and who are his delight? — righteous lips — He that speaketh right.†13

Footnotes:

†a Not Divination — strictly so called, which was absolutely forbidden (Deuteronomy 18:10); but penetration in discovering truth. See Parkhurst.

†1 Proverbs 25:2. 1 Kings 3:9 . 2 Samuel 14:17 .

†2 1 Kings 3:26-28 . ’Who would have expected to have found in this Proverb a proof of the Pope’s infallibility?’ ’If Kings are infallible, much more Popes.’ ’Arguments must be extremely scarce, when such are alleged.’ — Scott.

†3 Deuteronomy 24:15-16. Ezekiel 45:10 . The Jews used to keep their weights in bags. Micah 6:11 .

†4 Proverbs 20:8, Proverbs 20:26, contrast Proverbs 29:12 .

†5 Proverbs 22:11. Psalms 101:6-7 . Daniel 3:28-30 ; Daniel 6:24-28 . Constantius, the father of Constantine, tested the character of his Christian servants, by the imperative command to offer sacrifices to his gods. Some sunk under the trial. Those, who had really "bought the truth," would sell it for no price. (Proverbs 23:23 .) They were inflexible. He banished the base compliants from his service. The true confessors he entrusted with the care of his own person. ’These men’ — said he — ’I can trust. I value them more than all my treasures.’ This was sound judgment. For who are so likely to be faithful to their king, as those that have proved themselves faithful to their God?

†6 1 Samuel 3:15-18 . Contrast 1 Kings 22:8 ; 2 Chronicles 15:7-10 ; 2 Chronicles 25:15-16 ; Mark 6:17-18 . Clarendon perhaps was the finest example in modern times of unbending rectitude, boldly reproving his flagitious master, and beseeching him ’not to believe, that he had a prerogative to declare vice to be virtue.’ Well had it been for Charles, had these righteous lips been his delight.

†7 1 Kings 2:3 . 2 Chronicles 32:22-23 . Jeremiah 22:13-20 .

†8 Hooker, Eccl. Pol. B. v. c. i. 2. Proverbs 14:34 .

†9 Psalms 75:3.

†10 1 Kings 10:19-20 .

†11 Psalms 45:6-7. Isaiah 11:3-4 ; Isaiah 32:1 .

†12 Isaiah 9:7. Jeremiah 23:5 .

†13 Proverbs 11:1; Proverbs 12:22 ; Psalms 15:1-2 ; Psalms 24:3-5 .

Verses 14-15

The vast power of a King is here developed in a graphic picture of Eastern despotism. Life and death is in his hands. His will is law. (Ecclesiastes 8:4 .) Every sign of his wrath — even the frown of his face, or the word out of his mouth — is a messenger of death. (Esther 7:7-10 .) The despot issues his order, and the executioner performs his warrant without delay or resistance.†1 No common wisdom was needed to pacify his wrath. Jonathan appeased his father’s wrath.†2 Daniel pacified the outrageous autocrat of Babylon.†3 What a blessing, in contrast with this tyranny, is our own constitution! Such an admirable counterpoise between the power of the people and the caprice of the Sovereign! The just authority of the crown is preserved, without invading the due liberty of the subject.

The king’s favour marks the same absolute power. The restoration of Pharaoh’s butler to his place was as "life from the dead."†4 The captive monarch found renewed life in the light of his Master’s countenance;†5 Nehemiah’s depression was cheered by his Sovereign’s kind manners and still kinder indulgence.†6 And was not the golden sceptre, held out to Esther,†7 as the reviving cloud of the latter rain — the security of "the joy of harvest"?†8

But think of the King of Kings, before whom the mightiest Monarch is as dust. (Isaiah 40:22 .) How much more is his wrath to be dreaded as a messenger of death!†9 The Kings themselves will fly to the rocks in vain for a shelter from its fury.†10 Wise indeed is the man who pacifies it. What owe we to that blood, which speaks our peace?†11 Sinner — ere it be too late — listen to the pleading call — "Be ye reconciled unto God."†12 And then whose wrath need he fear, who knows that God is propitious to him?

For truly, if in the light of the earthly King’s countenance, much more "in his favour is life." (Psalms 30:5 .) One smile scatters the thickest cloud, and brings "gladness" infinitely more than all the treasures of earth;†13 refreshing as the latter rain.†14 ’Christ liveth’ — said the noble Luther — ’else I would not desire to live one moment.’ Yea — Christian! — bitter and deep as thy sorrow may be, dread above all thy troubles the clouding of thy Lord’s countenance. Watch every interval to obtain a glimpse of it. Seize every leisure to exchange a word or a look. Count every moment of separation irksome to thee. Above all — look and hasten to that time, when thou shalt walk up and down in the unclouded light. Oh, my Lord! ’let the splendour of that day irradiate my soul, even at this distance from it, and leave no space void of its light and comfort. Yea — let it eclipse all other joys, and by its glistening beauty cause the small contentment of this world to be so many glow-worms, which shine only in the night. Impress on my heart such a lively sense of thee, and of thy glory, that I may sooner forget myself, than thee and thine appearing.’†15

Footnotes:

†1 1 Samuel 22:16-21 . 1 Kings 2:24-25, 1 Kings 2:46 . 2 Kings 6:31-33 . Matthew 14:10 . Compare Paxton’s Sacr. Geogr. 405.

†2 1 Samuel 19:4-6 .

†3 Daniel 2:15-16. Compare Acts 12:20-22 .

†4 Genesis 40:20-21.

†5 2 Kings 25:27-30 .

†6 Nehemiah 2:1-8.

†7 Esther 5:2-3, with Esther 4:16 .

†8 Deuteronomy 11:14. Job 29:23 . Joel 2:23 . Zechariah 10:1 . James 5:7 . As the Jews began their civil year after the Autumnal Equinox, the latter rain fell in the spring; ’and the more wet the spring’ — says Dr. Russel — ’the later the harvest, and the more abundant the crop.’ Harmer’s Observ. i. 71.

†9 Matthew 22:13. Luke 12:5 .

†10 Revelation 6:15.

†11 Colossians 1:20. Hebrews 12:24 .

†12 2 Corinthians 5:20 ; 2 Corinthians 6:2 .

†13 Psalms 4:6-7; Psalms 21:6 .

†14 Psalms 72:6. Hosea 6:3 .

†15 Bishop Patrick’s Glorious Epiphany, pp. 110, 114.

Verse 16

This apart from inspiration, must be considered to be a competent judgment. It was formed by one, who had the largest portion of both blessings, that ever fell to the lot of man. (1 Kings 3:12-13 .) Calculate in the balances of the sanctuary the overwhelming interests of heaven above earth, of the soul above the body, of eternity above time; and who will dispute this verdict? One who had made the choice counted all things but loss and dung in comparison. (Philippians 3:8 .) It is more valuable,†1 more abiding,†2 more fruitful,†3 more satisfying. It is inexpressibly better. The question implies admiration and delight — How much better to get wisdom than gold? understanding than silver!†4 It is the only thing under the sun exempted from the universal verdict — "All is vanity."†5 The spiritual apprehension of it is like the sudden discovery of a rich treasure ready for immediate use.

The security of the possession also heightens its value. Multitudes labor night and day for gold; yet miss the treasure. But who was ever disappointed in the effort to get wisdom?†6 When has earnestness and prayer failed of success?†7 "Wisdom is the principal thing; therefore get wisdom; and with all thy getting, get understanding."†8 Nothing less than salvation is the great end.†9 How rich must be that blessing, of which the Son of God is the storehouse! For "in him are hid all the treasures of wisdom and knowledge." (Colossians 2:3 .) And none shall spoil us of our portion.

Footnotes:

†1 Proverbs 3:13-15; Proverbs 8:10-11, Proverbs 8:18 .

†2 Proverbs 23:5.

†3 Ecclesiastes 7:12.

†4 Ecclesiastes 5:10.

†5 Ecclesiastes 1:2.

†6 Matthew 11:12.

†7 Proverbs 2:3-5. James 1:5 .

†8 Proverbs 4:7.

†9 2 Timothy 3:15 .

Verse 17

The highway is the plain beaten path. The highway of the upright — his ordinary course of profession — is "the way of holiness" (Isaiah 35:8 . Psalms 119:1-3 ) — departing from evil. Here let him be seen, peculiar in his practice as in his principles. Each of us have our own world of evil — an inner circle, where the conflict is far more sharp; where the need of divine discipline is far more sensibly felt, than in the grosser form of sin. Shew great forbearance to others, but none to ourselves. Admit no foibles or infirmities. Count nothing small, that hinders the completeness or consistency of profession. The real injury is not from our living in the world, but from the world living in us. So delicate is the vital principle, that it never can emit its glowing influence, except in the atmosphere of heaven.

To keep therefore this way is to preserve our soul. (Proverbs 4:23-27 ; Proverbs 19:16 .) Indeed ’if religion did possess sincerely and sufficiently the minds of all men, there would need no other restraint from evil.’†1 Joseph was thus saved (Genesis 39:9-10 ): while David, forsaking the path, fell into a grievous sin. (2 Samuel 11:2 .) The quick perception of evil — the sensibility of danger from lawful things — at once proves our heavenly birth, and covers us from many subtle devices. (1 John 5:18 .) "The unclean shall not pass over this highway; but the redeemed shall walk there." (Isaiah 35:8-9 .)

Footnotes:

†1 Hooker, Eccl. Pol. B. v. c. i. 2.

Verses 18-19

What more vivid exposition of these Proverbs is needed, than our own ruined condition? Our father’s pride, desiring to "be as God," hurried his whole race to destruction. ’O Adam’ — was the exclamation of a man of God, ’what hast thou done!’†1 ’I think,’ — said another holy man — ’so far as any man is proud, he is kin to the devil, and a stranger to God and to himself.’†2 The most awful strength of Divine eloquence seems to be concentrated to delineate the character and ruin of pride.†3 Example abounds throughout the Scripture;†4 each sounding this solemn admonition — "Be not high-minded, but fear."†5 Fearful indeed is our danger, if the caution be not welcomed; if the need for it be not deeply felt!

The haughty spirit†6 carries the head high. The man looks upward, instead of to his steps. What wonder therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him (Matthew 4:5-6 ); and the greater the height, the more dreadful the fall. There is often something in the fall, that marks the Lord’s special judgment. God smites the object, of which the man is proud. David gloried in the number of his people, and the Lord diminished them by pestilence. Hezekiah boasted of his treasure, and the Lord marked it to be taken away. At the moment that Nebuchadnezzar was proud of his Babel, he was banished from the enjoyment of it. "The vain daughters of Zion," priding themselves on their ornaments, were covered with disgrace. (Isaiah 3:24 .) Yet after all, the state of heart that prepares man for the fall, is the worst part of his condition. For what is our pride is our danger, ’Why’ — a wise man asks — ’is earth and ashes proud? Pride was not made for man.’

But have we been preserved from open disgrace? Examine secret faults. Trace them to their source — a subtle confidence in gifts, attainments, and privileges. And then praise thy God for his painful discipline — the preserving mercy from ruinous self-exaltation. Truly the way down to the valley of Humiliation is deep and rugged. Humility, therefore, is the grand preserving grace. The contrite publican was safe, when the boasting Pharisee was confounded. (Luke 18:14 .) Better then — more happy, more honorable, more acceptable to God and man — is a humble spirit, companying with the lowly, than the spoil of the haughty conqueror, ministering only to his destruction. (James 1:9 .) Better is an humble spirit, than a high condition; to have our temper brought down, than our outward condition raised. But who believes this? Most men strive to rise; few desire to lie low! May thy example — blessed Savior — keep me low! ’When Majesty’ — said pious Bernard — ’humbled himself, shall the worm swell with pride?’

Footnotes:

†1 Adam’s Private Thoughts.

†2 Baxter’s Narrative.

†3 Isaiah 14:4-19. Ezekiel 28. 29. Job 40:11-12 .

†4 Pharaoh, Exodus 9:16-17 ; Amaziah, 2 Chronicles 25:15-20 ; Haman, Esther 5:11 ; Esther 7:10 ; Pharaoh, Ezekiel 29:3-5 . Nebuchadnezzar, Daniel 4:29-33 ; Herod, Acts 12:21-23 ; In the Church, David, 2 Samuel 24:1 ; Uziah, 2 Chronicles 26:4-16 ; Hezekiah, 2 Chronicles 32:25; Isaiah 39:1-8 ; Peter, Matthew 26:33, Matthew 26:69-74 .

†5 Romans 11:20. Compare 1 Corinthians 10:12 ; 1 Timothy 3:6 .

†6 Altifrons elatio spiritus — Schultens.

Verse 20

Two things are needed for the success of a matter — wisdom and faith. One teaches us what to do for ourselves; the other what to expect from God. "Wisdom is profitable to direct" (Ecclesiastes 10:10 ), specially in important matters. Joseph’s wise management in a great emergency found good.†1 The Apostles wisely handled the matter of the ministration of the widows, relieving themselves from the secular work, and for the greater satisfaction choosing the officers (as seems probable from the original of the names)†2 from the complaining party. And great good did they find from the arrangement.†3 Let the young Christian earnestly study this wisdom. His first glowing impulse would cast away every relic of his former course, and stamp his religion with needless singularity. But he may learn, that true self-denial is more an internal exercise than an external badge of difference; that there may be a martyred singularity without the genuine love; that the distinction between enthusiasm and zeal is not the energy, but the direction, of the principle. This wisdom will be profitable for Christian humility and consistency.

After all, however, the most profound human wisdom may be outwitted. (2 Samuel 17:14 .) Prudence without faith will come to nought.†4 True wisdom handles the matter in self-distrusting dependence. (Proverbs 3:5-6 .) Eliezer’s discreet handling was in the spirit of faith. In the same spirit did Jacob conduct his prudential defense against his brother. (Genesis 32:1-31. Genesis 33:1-20.) Esther wisely handled her delicate matter; using ’a fast to call upon God, and a feast to obtain favor with the King.’†5 This is in all cases true wisdom — to make man the excitement to diligence; God the object of trust.

And where, as in this practical trust, shall we find so Divine, so simple, a recipe of happiness? Never did God intend to create our happiness out of our own resources. To feel that we know nothing, that we can do nothing, contrive nothing; then to look up to him as our supreme Good, and to trust him as our only Friend — when was such reliance and expectation ever disappointed? We feel that we, and all that we have, are in his hands. This is our peaceful security. ’I have had many things’ — said Luther — ’in my hands, and I have lost them all. But whatever I have been able to place in God’s, I still possess.’†6 In this quiet confidence we have nothing more to do with ourselves. A thousand perplexing thoughts are scattered to the winds. God now takes the place once filled by most unquiet agitations. The soul is fixed in God. He reigns over all with an all-seeing eye, and an all-moving hand. The eye of faith pierces through the darkest cloud and reads God’s thoughts of peace and love. All the world cannot rob us of one word of God. Providence may seem to oppose his promises. But there is more reality in the least promise of God, than in the greatest performance of man. ’I will therefore ever trust him on his bare word; with hope, beside hope, above hope, against hope, for small matters of this life. For how shall I hope to trust him in impossibilities, if I may not in likelihoods?’†7 This simple habit of faith enables us fearlessly to look an extremity in the face. Thus holding on, it is his honour to put his own seal to his word — whoso trusteth in the LORD, happy is he. (Psalms 2:12 . Jeremiah 17:7-8 .)

Footnotes:

†1 Genesis 41:25-44. Hence the removal of wise men is a national judgment. Isaiah 3:1-2 . Compare also Proverbs 13:15 ; Proverbs 17:2 ; Proverbs 19:8 .

†2 Scott in loco.

†3 Acts 6:1-7. Similar good result was obtained in the wise handling of the difficult matter of circumcision. Acts 15:1-41 .

†4 Isaiah 22:5-11. Compare 2 Kings 18:13-17 . Man at his best estate vanity. Proverbs 16:5-6 .

†5 Esther 4:16; Esther 5:5 ; Esther 7:1-7 . Bishop Reynolds on Hosea 14:3 .

†6 D’Aubigne’s History of the Reformation, Book xiv. Proverbs vi.

†7 Bishop Hall’s Works, viii. 8.

Verse 21

The heart is the proper seat of wisdom.†1 There "it dwells with prudence."†2 Their combinedexercise is essential to the completeness of a Christian profession. Intellectual wisdom without a prudential application tends to no practical end. The pervading want of prudence gives needless offense to the gospel, and destroys influential weight of character. Often also do spiritual affections run to waste for want of prudent direction or discipline. Moral habits from this defect become either morbid or hardened. There is either a superstitious scrupulousness, or a reckless indifference; sometimes conscience about everything, sometimes about nothing. Prudent wisdom gives consistency to the whole system. The eye directs the foot, and we walk safely upon firm ground. ’Bright and sparkling parts are like diamonds, which may adorn the proprietor, but are not necessary for the good of the world. Whereas common sense’ (substantially identified with prudent wisdom) ’is like current coin. We have every day in the ordinary occurrences of life occasion for it. And if we would but call it into action, it would carry us much greater lengths than we seem to be aware of.’†3

These internal qualities gain increasing acceptance from external gifts. "When we are enriched with all utterance, as well as with all knowledge" (1 Corinthians 1:5 ); when we are enabled to clothe our thoughts in a flowing style and clear expression; this doubtless gives a great advantage in communicating knowledge. (Ecclesiastes 12:10-11 .) The sweetness of the lips increaseth learning. Ambrose’s mellifluous eloquence arrested and gradually brought conviction to Augustine’s mind.†4 Yet much more does this advantage belong to ’the sweet words of consolation, which come forth of a godly trust.’†5 Wisdom is in the heart, as in a treasury; and "out of the abundance of the heart the mouth speaketh."†6 When therefore "the heart is inditing a good matter, speaking of the things touching the King; the tongue," like the Apostle’s†7 — without any adventitious attractiveness, is "the pen of a ready writer."†8 And when without measure "grace was poured upon the lips"†9 of the King himself, what wonder that he should have constrained the admiration,†10 and fixed the attention,†11 of his hearers! How inestimable the privilege of his true disciples to sit at his feet, increasing learning from the sweetness of his lips!

Footnotes:

†1 Proverbs 2:10; Proverbs 10:8 .

†2 Proverbs 8:12. Hosea 14:9 .

†3 Seed’s Sermons.

†4 Confess. Lib. v. c. 13, 14.

†5 Reformers’ Notes.

†6 Matthew 12:34. Compare Proverbs 16:23 ; also Sirach 40:21 .

†7 1 Corinthians 2:1-4 .

†8 Psalms 45:1.

†9 Psalms 45:2.

†10 Matthew 7:28. Luke 4:22 . John 7:46 .

†11 Luke 19:48.

Verse 22

A religion of notions — what is it? A dreaming theory! All is death. There is no pulse in the affections, no motion in the heart. But when the understanding is enlightened, to apprehend spiritual things in their spiritual glory, notions become principles. Feelings flow from light, and are filled with life. The Book of God shines forth with new glory. Every verse is a sunbeam. Every promise is irradiated with Divine love. What before was unmeaning sound becomes now "spirit and life." (John 6:63 .) This spiritual understanding is indeed a well-spring of life (John 4:14 ; John 7:38 ), not a work on the surface; not a mere forced impulse; not the summer stream, but a deep-flowing fountain. (Proverbs 18:4 .) If it be not always bubbling, there is always a supply at the bottom-spring.

But the contrast leads us to speak of this well-spring, as not only refreshing to him that hath it, but a blessing to all around him. And indeed every Christian will feel the responsibility of fertilizing his sphere, be it narrow or wide. The fountain in the Apostle’s heart, "filled with knowledge and spiritual understanding," communicated a widely-extended blessing. (Acts 14:21-22 .) Let the meanest member of the Church attend to the valuable advice of one of the Ancients; and ’by the daily reading of the Scriptures pour oil into his faculties, and prepare the lamp of his mind; so that, according to the precept of the gospel, it may give light to all that are in the house.’†1

Yet the stream cannot rise above its level. It must be only as the fountain. What then but folly can be the instruction of fools?†2 Such in the fullest sense was the whole system of Heathenism;†3 the instruction of its dark philosophy;†4 and the creed of the sensual Epicureans.†5 Justly did our Lord stamp with his rebuke the senseless instruction of the Scribes and Pharisees.†6 What else could it be, but "the blind leading the blind, and both falling into the ditch"?†7

Christian professor! ponder — Unless thy understanding be filled with heavenly light, it will be a poisoned fountain, not a well-spring of life. What if thy understanding be clear, and thy heart be dark; if thou be learned in the truth of Christ, yet not "taught by him, as the truth is in Jesus" (Ephesians 4:20-21 ); if like Balaam, thou be sound in theology, yet damned in sin! (Numbers 23:19-23 . 2 Peter 2:15 .) ’Let us not think much of ourselves’ — says the excellent Bishop Reynolds — ’though God should have adorned us with the most splendid natural gifts; with quickness of understanding, almost like that of angels; unless at the same time he adds to all the gift of his spiritual grace, by which we may attain to a knowledge and delight in the heavenly mystery.’†8

Footnotes:

†1 Theophilus of Alexandria, quoted by Nicholls.

†2 Proverbs 15:2.

†3 Isaiah 44:9-20. Jeremiah 10:1-8 .

†4 Romans 1:21-25. 1 Corinthians 1:19-20 .

†5 1 Corinthians 15:32 .

†6 Matthew 23:16-26.

†7 Matthew 15:14.

†8 Animalis Homo — an admirable Sermon preached before the University of Oxford. Works, p. 822.

Verse 23

The well-spring of life, however silently it may flow, cannot be concealed. The weighty instruction, pouring out from a Divinely-instructed heart, shews the heavenly source, from whence the well-spring is supplied. While the "talk of the lips impoverishes" (Proverbs 14:23 ), the teaching of the heart addeth learning. Who does not know the difference between one, who speaks of what he has read or heard, and one, who speaks of what he has felt and tasted? The one has the knowledge of the gospel — dry and spiritless. The other has "the savor of this knowledge" (2 Corinthians 2:14 ) — fragrant and invigorating. The theorist may exceed in the quantum (for Satan — as an angel of light — is a fearful proof, how much knowledge may be consistent with ungodliness;) but the real difference applies, not to the extent, but to the character, of knowledge; not to the matter known, but to the mode of knowing it. ’Unbelievers’ — as Dr. Owen admirably observes — ’may know more of God, than many believers; but they know nothing as they ought; nothing in a right manner; nothing with an holy and heavenly light. The excellency of a believer is, not that he hath a large apprehension of things; but that what he doth apprehend (which perhaps may be very little) he sees it in the light of the Spirit of God, in a saving, soul-transforming light. And this is that, which gives us communion with God.’†1 It is not therefore the intellectual knowledge of Divine truth that makes the Divine. The only true Divine is he, who knows holy things in a holy manner; because he only is gifted with a spiritual taste and relish for them. His apprehensions therefore are manifestly of God. His object has a real existence. Without any theological aid, he comes to the enjoyment of "all the riches of the full assurance of understanding" (Colossians 2:2 ); to a clearer certainty of the truth, than by the most demonstrable theorism. (1 John 2:27 ; 1 John 5:20 .) And this experimental theology gives a rich unction to his communications. Divinity is not said by rote. The heart teacheth the mouth.

Take as an illustration the doctrine of the Trinity — that mystery, of which every letter is mysterious. The disputant of the schools, in attempting to expound it, only "darkens counsel by words without knowledge." (Job 38:2 .) The heart of the wise — heaven-taught — realizes the indwelling of the three sacred persons in undivided essence; and every act of prayer is through God — by God — to God. (Ephesians 2:18 .) Conscious weakness needs Divine breath. Conscious guilt trusts in Divine advocacy. The heart, thus taught in the school of experience, expounds the doctrine in simplicity, and addeth learning to the lips. How much better is faith understood in the practical exercise, than in the accurate definition! He who lives most simply "a life of faith on the Son of God" (Galatians 2:20 . 1 John 5:10 ) will explain most clearly its office and influence. Contrast also proud reasoning man replying to the Sovereignty of God, with the heart humbled, and teaching the mouth the adoration of wonder and praise. (Romans 9:19-20 ; Romans 11:33 .)

This heart-teaching gives the Minister "the tongue of the learned" for the refreshment of the weary soul, when he "declares," not only "what he has seen and heard" (Isaiah 50:4, with 2 Corinthians 1:4 ), but "what his hands have handled of the Word of life." (1 John 1:1-3 .) He then speaks, not only the message of God, but from the mouth of God; and his "gospel comes not in word only, but in power, and in the Holy Ghost, and in much assurance." (1 Thessalonians 1:5 .)

In fine — man’s religion begins with the head; God’s with the heart. "Out of the heart are the issues of life." (Proverbs 4:23 .) Let me be careful, in what atmosphere, under what teaching I live. The vivid theory brings me into the icy zone; cold, and clear and cold.†2 The experimental application realizes the glow of evangelical light and warmth. Let me look mainly, not to intellectual or theological attainments, but to heavenly teaching. Let me seek that my heart be first taught. Then let it teach my mouth, and add learning to my lips for the praise of my God, and the edifying of his Church.

Footnotes:

†1 On the Mortification of Sin in Believers, Proverbs xii

†2 ’Going over the theory of virtue in one’s thoughts, talking well, and drawing fine pictures about it, this is so far from necessarily or certainly conducing to form the habit of it in him, who thus employs himself, that it may harden the mind in a contrary course, and form an habit of insensibility to all moral considerations.’ Such is the weighty and solemn warning of Bishop Butler, Analogy, part i. Proverbs v.

Verse 24

The sweets of pleasure are not always health. (Proverbs 5:3-5 .) The honeycomb combines both. Description may give a fancied notion of it. But the taste affords the only true apprehension. Such is the mysterious delight and refreshment conveyed to us in pleasant words. When they are words of counsel, sympathy, or encouragement, they are medicinal also; not only sweet to the soul, but health to the bones. Much more are the pleasant words of God both sweet and wholesome. The professor may enjoy a passing sweetness in them.†1 But it is only "the drinking in of them," that realizes their solid pleasure,†2 "sweeter than honey or the honeycomb."†3 We go on our way, like Samson, eating our honeycomb;†4 like Jonathan, revived.†5 We take the Lord’s words to the throne of grace; and, pleading them humbly and thankfully, most pleasant are they to our taste. Yea, so overwhelming often is their richness, that we can only ask, as concerning the manna — "What is it?"†6 Not less healthful are they than pleasant; invigorating to our inner principles, the strength — the bones — so to speak — of our spiritual system. (Proverbs 3:8 ; Proverbs 4:22 .)

The like pleasure and health flow from the words of man in the things of God.†7 How did "David and Jonathan in the wood strengthen each other’s hands in God!"†8 How was the Eunuch cheered by Philip’s exposition of the precious Scripture!†9 What health did Paul’s most pleasant words pour into the heart of the desponding jailor!†10 And how was his own spirit revived by the meeting at Appii Forum;†11 as the disciples had been refreshed by the converse of their Divine Master on the walk to Emmaus!†12 When he is the subject, and his Spirit the teacher, pleasant indeed will be the words of Christian communion beyond any earthly enjoyment.

Footnotes:

†1 Ezekiel 33:32. Matthew 13:20 . Hebrews 6:4-5 .

†2 Hebrews 6:7.

†3 Psalms 19:10. Compare Psalms 119:103 .

†4 Judges 14:8-9.

†5 1 Samuel 14:27 .

†6 Exodus 16:15, marg.

†7 Proverbs 16:21, Proverbs 16:23 ; Proverbs 15:23 ; Proverbs 27:9

†8 1 Samuel 23:16 .

†9 Acts 8:35-39.

†10 Acts 16:27, Acts 16:34 .

†11 Acts 28:15.

†12 Luke 24:32.

Verse 25

Again we have this solemn, searching caution. For so fearful is the danger of self-delusion, that we are only safe by warning upon warning. (Philippians 3:1 .) Not defect of understanding, but love of sin is the cause. (John 3:19 .) The judgment is perverted, because the heart is blinded.†1 It is no proof that a way is right, because it seemeth right.†2 "All the ways of a man are right in his own eyes;"†3 yet the end thereof are the ways of death. The way of disobedience seems to be necessary; or it is only a small deviation; yet was it punished as "witchcraft and idolatry."†4 The way of deceit seems to be right; an easy way of escaping difficulty;†5 or obtaining some present advantage.†6 "But a lying tongue is but for a moment;"†7 and the unrepenting liar finds his "part in the lake, that burneth with fire and brimstone." (Revelation 21:8 .) The Pharisee is dazzled with his own goodness. All his religion is in externals; sufficient ground for his own acceptance with God.†8 He has compounded for the internal work, to add to the pomp of the heartless ceremonial. He brings to God the formal duty, which he abhors,†9 and he refuses the spiritual service, which he demands.†10 Yet his way seems to be right. But his countenance is hated,†11 his prayer is cast out;†12 his goodness is an abomination.†13 The orthodox professor takes up his opinion, and puts on appearances, only to keep the Spirit out of the heart, and to quiet his conscience, without coming to the true point. Yet his way — with so much doing in religion — seemeth right unto him. Often there is considerable working of natural feeling. Joy is mistaken for faith, till the scorching sun has withered it away. (Matthew 13:20-21 .) Alarm is mistaken for penitence; better indeed than total indifference; yet proving itself to be only a fit of selfish terror, passing away with the apparent danger. (Psalms 78:33-37 .) Yet thus "he feedeth upon the ashes" of his own delusion, and "cannot deliver his soul." (Isaiah 44:20 .) Onwards he goes to the grave; yea — even to the presence of his God, when heaven shut, and hell opened, shew him the truth too late.†14 Madness indeed is it to dream of heaven, when every step is the way of hell. The end tests the safety of the path. Hence it is the enemy’s grand design to shut it out of view, that he may make his way seem to be right. The ways of death are many. The way of life is but One — "I am the way; no man cometh to the Father, but by me." (John 14:6 .) Oh! the transcendent mercy of the eyes opened to see the awful danger of our own way, and our ears opened to hear the voice behind us, saying — "This is the way; walk ye in it!" (Isaiah 30:21 . Jeremiah 6:16 .)

Footnotes:

†1 Isaiah 5:20. Ephesians 4:18 .

†2 Proverbs 12:26. John 16:2 . Acts 26:9 .

†3 Proverbs 16:2; Proverbs 12:15 .

†4 1 Samuel 15:20-23 .

†5 1 Samuel 21:2 .

†6 2 Kings 5:22 .

†7 Proverbs 12:19.

†8 Proverbs 30:12, with Romans 9:33 . Luke 18:11-12 .

†9 Isaiah 1:10-14.

†10 Matthew 15:7-9.

†11 Proverbs 16:5; Proverbs 6:16-17 .

†12 Luke 18:14.

†13 Isaiah 65:5. Luke 16:15 .

†14 Matthew 7:22-23; Matthew 22:11-13 ; Matthew 25:10-12 .

Verse 26

A state of labour is the penal appointment of God. (Genesis 3:19 .) It is the law of God in his Church, so that those who are no workers, are counted "disorderly workers." (1 Thessalonians 4:11 .) Yet is mercy mingled with this curse. What if there were no obligation to labour? "Every imagination of the heart" (Genesis 6:5 ) — unmingled, unceasing "evil" — would, for want of other occupation, be left to its own undisturbed energy. Wise then and gracious is the decree — Rest in heaven; labour on earth. This is the necessary condition of the great mass of mankind. Their mouth craveth it of them (Ecclesiastes 6:7 ), eager as a suppliant to receive the needful food. This is labouring for ourselves. The harvest is our rich recompence. Only take care, that we labour not for vanity,†1 or for "evil covetousness."†2 This is working our own ruin.†3

But even where we are exempt from bodily toils, the wide-spreading progress of knowledge fills up daily life with wearisome mental occupation; which, under Christian discipline, brings its own reward, so that he that laboureth, laboureth for himself. Barrow severely handles the popular notion — ’What is a gentleman, but his pleasure? If this be true,’ — he remarks — ’if a gentleman be nothing else but this; then surely he is a sad piece, the most despicable, the most pitiable and wretched creature in the world. But’ — he adds — ’in truth it is far otherwise. To suppose that a gentleman is loose from business, is a great mistake. For indeed no man hath more to do; no man lieth under greater obligations to industry than he.’†4

And yet all toil, whether bodily or mental, is an evil, if it prevents concentration of interest on the only satisfying object of labour. This — need we state it? — is "not for the meat which perisheth, but for that which endureth unto everlasting life." (John 6:27 .) Ponder the certain harvest — "The Son of man will give it." Look over the field of labour — the gospel of his grace. Every promise is there to meet thee, to wait on thee, to "perform all things for thee" (Psalms 57:2 ); and yet of what avail, if thou dost not apply, and take it to thyself? Happy indeed for us, when the spiritual appetite is created; and our mouth craveth this labour of us for satisfaction. All other objects find their place, when the primary object is rightly determined. We do not annihilate our interests in this world, which has its due claims, and will make them good. Our hands and our time are given to the world; our hearts to God. Our activity is in our calling; our affections above it. This is in the highest sense labouring for ourselves — for our best, our most enduring good. All is centered in God. Indeed without him our life is cast away. Whatever be its momentary enjoyments, it is all a gloomy world of emptiness and vanity. Most truly does the Christian’s heart respond to Augustine’s confession — ’All other plenty besides my God is mere beggary to me.’†5

Footnotes:

†1 Proverbs 23:4-5. Isaiah 47:12-13 . Habakkuk 2:18 .

†2 Habakkuk 2:9. Isaiah 5:8 .

†3 Proverbs 28:22. 1 Timothy 6:9-10 .

†4 Sermon on Industry in our particular Calling as Gentlemen.

†5 Confess. Lib. xiii. c. 8.

Verses 27-30

The man of Belial laboureth hard; but not for himself; certainly not for his own good. Yet his labour presents a vivid picture indeed of the energy of sin. He has broken away every yoke of restraint. Every member of his body, every power of his mind, is "a servant of iniquity unto iniquity." (Romans 6:19 .) May we not learn from him in humiliation the true standard of concentration of mind, singleness of object, diligence, delight, and perseverance? His pleasure is to dig up evil; pursuing his evil projects with intense activity,†1 as if he was "searching for hid treasure." The tongue is usually the chief instrument of mischief. In what black colour has the Divine pen set out this vile criminal — a burning fire — "a world of iniquity, set on fire of hell!"†2 And as he diggeth, so he soweth, evil — seed that comes up only with a blast. Strife he soweth in every furrow (Proverbs 15:18 ); jealousies among nations,†3 war between the Sovereign and his people,†4 divisions among Churches,†5 coldness between Ministers and their flocks,†6 ill-will among friends†7 — a spirit eminently hateful to God. (Proverbs 6:16, Proverbs 6:19 .) Where open contentions might not work, whisperings,†8 "evil surmisings," idle and slanderous reports are employed to separate even chief friends. (Proverbs 6:14 ; Proverbs 18:8 .)

Truly he is a man of mischief. If he deals not in direct falsehoods, his dark whispers are plain enough to be understood, and sure to be exaggerated. The well-meant word or act may be misinterpreted. He has seen or heard probably only a little. He guesses at the rest to make his story complete. And thus by this report, half true and half false, he plays with his neighbour’s name to his incalculable injury. No wonder, that this mischievous gossiper should be classed with "the thief and murderer." (1 Peter 4:15 .) For the man, who thus loosens the closest ties, and breaks up the peace of whole families, sins against those commandments, which charge crime upon the thoughts, the word, the principle, as well as the outward act. (Matthew 5:21-22 .) Again, we find him in his father’s native work — a tempter — a violent man indeed; but combining with loud and overbearing speech enticements for his neighbour, to lead the unwary into the way that is not good.†9 His whole soul is filled with this Satanic object. Sometimes we may see him shutting his eyes from outward distractions; moving his lips, as if engaged in deep thought to bring evil to pass;†10 all ’expressing the profound study, with which he contrives his neighbour’s ruin!’†11

Such is the heavy service of the most cruel Master! He wears out both the minds and bodies of his slaves, and gives them at the end only the fearful wages of eternal death.†12 If the way to heaven be narrow, is not "the way of transgressors hard"?†13 Is there not more toil in the way to hell; and that — without one beaming hope of the cheering home, one staff of the heavenly promise, that upholds the servants of God in all their weariness and trial? "Gather not my soul with sinners, in whose hands are mischief," and where "destruction and misery are in their paths." (Psalms 26:9-10 . Romans 3:16 .)

Footnotes:

†1 Psalms 7:14-15; Saul, 1 Samuel 18:21-22 ; Ahab, 1 Kings 18:10 ; Jeremiah’s Enemies, Jeremiah 18:18 ; the chief priests seeking false witnesses against our Lord, Matthew 26:59 .

†2 James 3:6-8. Psalms 52:1-4 . ’His tongue is a burning firebrand, to set all the world in combustion.’ Bishop Hall. The LXX Version is very strong — ’The perverse carrieth perdition on his own mouth. The foolish man diggeth up evil to himself; he treasureth up fire on his own lips.’

†3 2 Samuel 10:3 .

†4 2 Samuel 20:1 .

†5 1 Corinthians 1:11-12 ; 1 Corinthians 3:3 .

†6 1 Corinthians 4:8 . 2 Corinthians 12:15 . Galatians 4:16 .

†7 2 Samuel 16:3 .

†8 1 Samuel 24:9 . Psalms 35:15 . 2 Corinthians 12:20 . This sin is numbered in the black catalogue of Heathen abominations. Romans 1:29 . Compare Sirach 28:13 .

†9 Proverbs 1:11-14; Proverbs 4:16-17 . Acts 20:30 . 2 Peter 2:1-2 .

†10 Proverbs 6:12-14; Proverbs 10:10 .

†11 Bishop Patrick — ’A furnace of mischief’ — is the addition of LXX. Compare Isaiah 32:6-7 .

†12 Romans 6:23.

†13 Matthew 7:14, with Proverbs 13:15 .

Verse 31

The hoary head is the old man’s glory (Proverbs 20:29 ), and claim for reverence.†1 God solemnly links the honour of it with his own fear.†2 "The ancient" are numbered with "the honourable." (Isaiah 9:15 .) The sin of despising them is marked (Isaiah 3:5 ), and, when shewn towards his own prophet, was awfully punished.†3 Wisdom and experience may justly be supposed to belong to them;†4 and the contempt of this wisdom was the destruction of a kingdom.†5

But the diamond in the crown is, when it is found in the way of righteousness. Even an Heathen Monarch did homage to it (Genesis 47:7-10 ); an ungodly nation and King paid to it the deepest respect.†6 The Fathers of the Old and New Testament reflected its glory. The one died in waiting faith in the Lord’s salvation. The other was ready to "depart in peace" in the joyous sight of it.†7 "Zacharias and Elizabeth walked in all the ordinances of the Lord blameless;"†8 Anna — "a widow indeed" in the faith and hope of the Gospel;†9 Polycarp, with his fourscore and six years in his Master’s service.†10 — Crowns of glory were their hoary heads shining with all the splendour of royalty. Earnestly does the holy Psalmist plead this crown for usefulness to the Church (Psalms 71:18 ); the Apostle, for the cause of his converted slave. (Philemon 1:9 .) And who more honourable than those, who, having been "planted" in youth within the courts of the Lord, grow up to "bring forth fruit in old age," manifesting the glory of the Lord’s faithfulness and love? (Psalms 92:13-15 .) Truly is an old man’s ’diadem that, which not the art of man, but the kingdom of God, hath fashioned and set on his head.’†11 And is not the earthly glory brightened by its nearness to the unfading, everlasting crown?

But separate the heavenly virtue from the hoary head. "The crown is fallen." It lies dishonoured in the dust. For what is a more lamentable spectacle, than a graceless old man, only gaining by his score of years a proportionate share of guilt? Time is no empty duration. It is filled up with talents for eternity, a field for their exercise, helps for their improvement, and account for their neglect or abuse. The white hairs of ungodliness bespeak ripeness for wrath — "wrath treasured up" with every day’s uninterrupted increase "against the day of wrath." (Romans 2:5 .) "The sinner being an hundred years old shall be accursed."†12

Footnotes:

†1 Proverbs 23:22. 2 Samuel 19:32, 2 Samuel 19:39 .

†2 Leviticus 19:32. The Roman satirist intimates, that the neglect of "rising up before the hoary head" was punishable with death. — Juven. Satire, 13, 54-56. The reverence paid by the Lacedaemonians to the hoary head is well known. They probably borrowed this law from the Egyptians, who inculcated this respect to its full extent. Herod. Lib. ii. c.26. Compare also Ovid, Fasti, v. 57, 58. See a serious and instructive paper in the Rambler, No. 50.

†3 2 Kings 2:23-24 .

†4 Job 12:12; Job 32:4-7 .

†5 1 Kings 12:13-20 .

†6 Samuel, 1 Samuel 25:1 . Elisha, 2 Kings 13:14 . Jehoiada, 2 Chronicles 24:15-16 .

†7 Genesis 49:18. Luke 2:28-29 .

†8 Luke 1:6.

†9 Luke 2:36-37.

†10 Euseb. Lib. iv. c. 15. Milner’s Church History, i. p. 16.

†11 Muffet in loco.

†12 Isaiah 65:20. ’There is not on earth a more venerable and delightful spectacle than that of an aged pilgrim walking with God; and a more affecting and deeply melancholy sight can hardly, on the contrary, be imagined, than that of a hoary-headed sinner, who has lived his fourscore years "with God in the world," — all that time God calling and he refusing, and the Almighty "angry with him every day:" his body now bowed down beneath the weight of years; all his powers of action and of enjoyment decaying; every hour likely to be his last; time all behind him, and eternity all before him; and his soul still "dead in trespasses and sins;" the hour of his departure come, and no readiness for the world to which he is bound. O! with what opposite emotions do we contemplate old age in this character, and in the saint of God; who in approaching the close of his earthly pilgrimage is drawing near to what has been the goal of his hopes and desires; who, while outwardly decaying, is inwardly maturing for heaven; in whom every symptom of coming death is but a symptom of approaching life; and who, in the final exhaustion of nature, bids adieu to the world in the words of aged Simeon — "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." ’ — Wardlaw, on Ecclesiastes 12:7 .

Verse 32

A great conflict and a glorious victory are here set out; a conflict not in notion, but in action; hidden from the mighty ones of the earth: known only to those, who having enlisted under the baptismal banner, are ’manfully fighting’†1 against their spiritual enemies. The heart is the field of battle. All its evil and powerful passions are deadly foes. They must be met and triumphed over in the strength of God. Those who are ignorant of God and of themselves make light of them. They scarcely acknowledge them as such. Instead of being slow to anger, under provocation, they think that they "do well to be angry." (Jonah 4:9 .) It is a disgrace to put up with wrong. An hasty temper is an infirmity. They are hardly responsible for it. Nay — the indulgence is a relief, and they hope to cool down in time, utterly unconscious of any sin against God. Thus, instead of having rule over their spirit, they are captives, not conquerors.

But can a Christian do so? — he who hath "yielded himself unto God, as one that is alive from the dead"? (Romans 6:13 .) "How shall we, that are dead to sin, live any longer therein?" (Romans 6:2 .) Must we not vigorously "keep under the body, and bring it into subjection" (1 Corinthians 9:27 ); especially that "little member," which is such a mighty instrument of evil? To bridle the tongue, so as to check the expression of passion, or "speaking unadvisedly with our lips" — is a victory (James 3:2 ), that can only be achieved by Almighty strength. The pains and cost of the conflict are beyond human calculation. But the victory compensates for all.

The glory of this victory is indeed far above the mighty. The taking of a city is child’s play, compared with this "wrestling with flesh and blood." That is only the battle of a day. This, the weary, unceasing conflict of a life. There, the enemy might be mastered with a single blow. Here, he is to be chained up, and kept down with unremitting perseverance. The magnifying of the conflict exalts the glory of the triumph. Gideon’s rule over his spirit was better than his victory over the Midianites. (Judges 8:1-3 .) David’s similar conquest was better, than could have been the spoils of Nabal’s house. (1 Samuel 25:33 .) Not less glorious was that decisive and conscious mastery over his spirit, when he refused to drink the water of Bethlehem, obtained at the hazard of his bravest men; thus condemning the inordinate appetite, that had desired the refreshment at so unreasonable a cost! (2 Samuel 23:17 .) On the contrary, the renowned conqueror of the East lived and died a miserable slave. He lost more honour at home, than he gained by his conquests abroad; famous in war, but shamefully degraded by a brutish foe.†2 Though valour is commendable, as a natural gift of God (Judges 6:12 ); yet ’to be our own master, is far more glorious for us, than if we were the masters of the world.’†3 ’Among all my conquests’ — said the dying emperor Valentinian — ’there is but one that now comforts me. I have overcome my worst enemy — my own haughty heart.’ This then is to subdue an enemy, that has vanquished conquerors — This surely is to be "more than conquerors." Christian! never forget the source of victory — "Through him that loved us." (Romans 8:37 .)

This recollection brings us to the true point. Keep close to the glorious standard of an Almighty, most loving Savior. Never is victory severed from it. Trials may be appointed, yet only to discipline for triumph; to draw us from our fancied, to our real strength.

Often does the Christian soldier win the day, even when he has been wounded in the fight. Yet think not the war is ended, because a battle is won. No quarter can be given, no truce allowed on either side. The enemy may have been stabbed at the heart; yet will he get up, and renew the fight. Thou must walk — yea — sleep — in thine armour. It must be worn, not laid up. There is "no discharge from this war," till thy body of sin and death is laid in the grave. Meanwhile victory is declared, before the conflict begins. Let every day then be a day of triumph. The promises are to present victory.†4 With such stirring, stimulating hopes, thou shalt surely have rule, if thou wilt but dare to have it. And if thou hast not courage enough to be a Christian, thou must be a slave for life to the hardest of task-masters.

This bloodless victory, so contrary to the turmoil of war (Isaiah 9:5 ), is the crown of Christian grace. (Romans 12:19 .) No other grace of the gospel can be exercised without its influence. Yet the daily conquest anticipates the final victory, the spoils of which will be reaped throughout eternity.†5

Footnotes:

†1 Baptismal Service.

†2 ’So old and no older’ — wrote Philip Henry in his Diary, when he had completed his thirtieth year — ’Alexander was, when he conquered the great world: but I have not yet subdued the little world — myself.’ ’Thou art a slave of slaves’ — said the proud Philosopher (Diogenes) to this mighty conqueror — ’for thou art a slave to those appetites, over which I rule.’ The complaint of the Czar Peter — ’I can govern my people, but how can I govern myself?’ — was a practical acknowledgment of the difficulty: ’Quem magis admiraberis, quam qui imperat sibi; quam qui se habet in potestate!’ Seneca De Benef. 7.

†3 Lawson in loco.

†4 Revelation 2:7, &c. iii. Him that overcometh.

†5 Many striking sentiments from Heathen Ethics might illustrate this aphorism. Cato the elder (in Plutarch) declared him to be the best and most praiseworthy general, who had rule over his own passions. Livy brings in Scipio speaking to his friend — ’The danger of our age — believe me — is not so much from armed men, as from the pleasures scattered all around us. He that has disciplined them by his own temperance, has obtained to himself much honour and a greater victory, than we had in the conquest of Syphax.’ — Lib. xxx. c. xv. ’In all ages fewer men are found, who conquer their own lusts, than that conquer an army of enemies.’ — Cicer. Ep. Lib. xv. Ep. 4. Thus Seneca writes to a friend — ’If you wish to subject all things to yourself, subject yourself to reason. You will rule many, if reason ruleth you.’

Latius regnes avidum domando

Spiritum, quam si Libyam remotis

Gadibus jungas, et uterque Pœnus

Serviat uni.

Hor. Od. Lib. ii. Od. 2.

Alas! that this should be all fine barren sentiment, not Christian principle! —

Video meliora, proboque:

Deteriora sequor.

Medea in Ovid. Metam. vii.

Verse 33

The lot cast into the lap, or into the bottom of an urn,†1 often determined important matters. Officers were thus chosen;†2 work determined;†3 dwellings fixed;†4 discoveries made;†5 contentions caused to cease.†6 Yet the LORD’s disposal was manifestly shewn. Canaan was thus divided, so as to accord fully with Jacob’s prophecies.†7 The offender was brought to justice.†8 What could be more beyond human direction? Yet what more entirely under the Divine disposal? No one doubted the decision. Saul was acknowledged to be King,†9 Matthias was numbered among the Apostles†10 — without disputing. Even when cast profanely or superstitiously, the same Sovereignty overruled. Haman’s lot was so disposed, as wholly to overthrow his exterminative project; giving full time for the deliverance of his victims.†11 The soldier’s lot was the direct fulfillment of a prophecy, that could not otherwise have been accomplished.†12 The Heathen sailors cast it in ignorance; yet was it the Divine discovery of the guilty criminal. (Jonah 1:7 .) Heathen divinations were controlled by the same absolute power. (Ezekiel 21:21-22 .)

The lot is however a solemn matter, not to be lightly cast. (Acts 1:24-26 .) It is and acknowledgment of absolute Sovereignty; giving up our personal responsibility, and virtually appealing to an Omniscient, Omnipresent, Omnipotent God. It teaches us, that things that we conceive to be accident are really under Providence. ’What is chance to man is the appointment of God.’†13 The lot, cast ’at peradventure, carrying a show of casualty,’†14 is under a certain disposal. Yet admitting it to be a Scriptural ordinance, its expediency under our more full light is more than doubtful. "We have" at least "a more sure word of prophecy, whereunto we do well that we take heed, as unto a light that shineth in a dark place." (2 Peter 1:19 .) The book of God is given us expressly as "a lamp to our feet, and a light to our path." (Psalms 119:105 .) The rule is more clear in itself, and linked with a most encouraging promise — "In all thy ways acknowledge him, and he shall direct thy paths." (Proverbs 3:6 .) It is far better to exercise faith, than indolently to tamper with personal responsibility.

The instructive lesson to learn, is that there is no blank in the most minute circumstances. Things, not only apparently contingent, but depending upon a whole train of contingencies, are exactly fulfilled. The name of a King (1 Kings 13:2 ), or of a deliverer (Isaiah 44:28 ), is declared many hundred years before their existence — before therefore it could be known to any — save the Omniscient Governor of the universe — whether such persons would exist. The falling of a hair or a sparrow is directed, no less than the birth and death of Princes, or the revolutions of empires. (Matthew 10:29-30 .) Everything is a wheel of Providence. Who directed the Ishmaelites on their journey to Egypt at the very moment, that Joseph was cast into the pit?†15 Who guided Pharaoh’s daughter to the stream, just when the ark, with its precious deposit, was committed to the waters? (Exodus 2:3-5 .) What gave Ahasuerus a sleepless night, that he might be amused with the records of his kingdom? (Esther 6:1 .) Who prepared the whale at the very time and place, that Jonah’s lot was cast? (Jonah 1:17 .) Who can fail to see the hand of God, most wonderful in the most apparently casual contingencies, overruling all second causes to fulfill his will while they work their own? ’When kingdoms are tossed up and down like a tennis-ball (Isaiah 22:18 ); not one event can fly out of the bounds of his Providence. The smallest are not below it. Not a sparrow falls to the ground without it. Not a hair, but it is numbered by it.’†16

Footnotes:

†1 Parkhurst translates the word to mean the bottom or midst of an urn or vessel, into which the lots were cast.

†2 1 Chronicles 24:5 .

†3 Luke 1:9.

†4 Nehemiah 11:1.

†5 1 Samuel 14:41 .

†6 Proverbs 18:18.

†7 Numbers 26:55. Joshua 18:8 .

†8 Joshua 7:16.

†9 1 Samuel 10:20-24 .

†10 Acts 1:26.

†11 Esther 3:7; Esther 9:1, 2.

†12 John 19:24, with Psalms 22:18 .

†13 Scott in loco.

†14 Bishop Hall.

†15 Genesis 37:25. ’The unparalleled story of Joseph’ — as Dr. South remarks in his striking Sermon on this text — ’seems to be made up of nothing else but chance and little contingencies, all tending to mighty ends.’

†16 Polhill on the Divine Will, p. 159.