Bible Commentaries
Proverbs 25

Verse 1

THIS seems to be a third division of this sacred book.†1 The selection was probably made (with several repetitions from the former part†2) from "the three thousand proverbs which Solomon spoke;"†3 and which, having been carefully preserved, the men of Hezekiah copied out, nearly three hundred years after. Thus the word of God, brought out of obscurity for the instruction of the people, stamped the reformation of this godly king (2 Chronicles 31:21 ); as it did the reformation of Josiah in after-times.†4 The New Testament fully authenticates this section of the book as part of the inspired canon.†5 We are not reading therefore the maxims of the wisest of men. But the voice from heaven proclaims — "These are the true sayings of God."

The Holy Spirit mentions not only the author, but the copyists, of these proverbs. And often has good service been done to the Church, not only by original writers, but by those who have copied and brought out their writings into wider circulation. The world usually honours only the grand instruments, and casts the humbler agency into the shade. (Ecclesiastes 9:15-16 .) But God honors not only the primary, but the subordinate instruments; not only the five — but the one talent — faithfully laid out for him. The blessing is not promised to their number — but to their improvement. (Matthew 25:21-23 .)

Footnotes:

†1 See Proverbs 1. and 10. - 24. (See also Preface)

†2 Proverbs 25:24, with Proverbs 21:9 ; Proverbs 26:13, with Proverbs 22:13 ; Proverbs 25:15, with Proverbs 19:24 ; Proverbs 26:22, with Proverbs 18:8 ; Proverbs 27:12, with Proverbs 22:3 ; Proverbs 27:13, with Proverbs 20:16 ; Proverbs 27:15, with Proverbs 19:13 ; Proverbs 28:6, with Proverbs 19:1 ; Proverbs 28:18, with Proverbs 10:9 ; Proverbs 28:19, with Proverbs 12:11 ; Proverbs 28:21, with Proverbs 18:5 ; Proverbs 25:1, with Proverbs 24:23 .

†3 1 Kings 4:32 . Compare Ecclesiastes 12:9 . Does not the divine discrimination, which has withheld the whole of Solomon’s writings, reprove the indiscriminate publication of all that eminent men may have left in manuscript? Crudities, and even gross errors, have been thus accredited by the authority of great names, not less unjustly to their memory, than injuriously to the Church.

†4 2 Chronicles 34:14-30 . We mark the same Divine stamp of mercy upon our own precious, though reviled, Reformation.

†5 Proverbs 25:6-7, with Luke 14:7-10 ; Proverbs 25:21-22, with Romans 12:20 ; Proverbs 26:11, with 2 Peter 2:22 ; Proverbs 27:1, with James 4:14 .

Verses 2-3

The great King of heaven and the puny kings of earth are here finely contrasted. The glory of each is opposite — of God to conceal; of kings to search out. Whether "he dwelleth in his pavilion of thick darkness,"†1 or whether "clothed in his garment of light, and dwelling in unapproachable light"†2 — it is the glory of God to conceal a thing.

What glory indeed could belong to a God, whose name, and ways, and works were open to the view, and within the comprehension of worms of the earth? What he has brought to light, only shews how much is concealed. We look at his works — Lo! these are parts of his ways; but how little a portion "is heard of him!"†3 We study his dispensations of Providence, feeling that we had need pray over them once and again, ere we venture to interpret them — "Thy way is in the sea, and thy path in the great waters; and thy footsteps are not known!"†4 We adore also that glorious concealment of his great work of forgiveness, of which Dr. Owen most truly remarks — that ’were it not somewhat beyond what men could imagine, no flesh could be saved.’†5 But so far is it removed from our sight, that no human ken can take the unbounded extent of this vast work. It is forgetfulness of this unsearchable forgiveness, proportioning its limits to our own understanding, that precludes a glowing confidence, and restrains many a sincere penitent from a full apprehension, and habitual enjoyment of the peace of the Gospel. In another department of the widely extended field, we ponder his great purposes of grace; and our hearts only find vent in reverential adoration — "Oh! the depth!" (Romans 11:33 ) — ’rather standing on the shore, and silently admiring it, than entering into it.’†6 To wade in those depths is the sure way to be overwhelmed in them.

Thus does he educate his children in mystery, that he may exercise them in the life of faith (John 13:7 ), acting and living upon incomprehensible objects; coming to his revelation without any mind or will of their own. Thus in the boundless and bottomless works of his grace — the voice speaks from the inner sanctuary — "Be still, and know that I am God." (Psalms 46:10 .) And is not this shade of mystery our highest joy, as the dwelling-place of our adorable God and Savior? Are not the clouds of his concealment the effulgence of his glory (Habakkuk 3:4 ), as the most simple, yet the most incomprehensible Being, whom the mightiest intellect can never "by searching find out to perfection?" (Job 11:7 .) ’As there is’ — says Bishop Hall — ’a foolish wisdom, so there is a wise ignorance. I would fain know all that I need, and all that I may. I leave God’s secrets to himself. It is happy for me, that God makes me of his court, though not of his council. O Lord! let me be blessed with the knowledge of what thou hast revealed. Let me content myself to adore thy divine wisdom in what thou hast not revealed.’†7

Thus it is the glory of God to conceal a thing — to do many things, of which the full development of their great end is far beyond our sight. The highest glory of earth is at an infinite remove — God conceals. For who could bear his full irradiation?†8 But the honor of kings is to search out a matter.†9 They must not affect to be like God. By themselves they know nothing beyond their people. Yet as all depends upon them, they must avail themselves of all stores of wisdom, to search out the mysteries of true policy, in order to govern by them, the mysteries of iniquity, in order to redress, and the intricacies of individual cases, in order to give suitable judgment. Hence the divine command, that they should write out a copy of the law, for their daily study and direction. (Deuteronomy 17:18-19 .) This wise king had himself attained singular discernment in searching out a matter, even without external evidence, and with all the perplexity of conflicting testimony. (1 Kings 3:16-28 .)

And yet the Sovereign must often frame his counsels with much caution and reserve. Many of his purposes are far beyond the comprehension of the great mass of his people; so that to their minds the heart of kings is unsearchable; and they might as soon think of measuring the heaven for height, or fathoming the earth for depth. Ought not this to teach forbearance in pronouncing judgment? Are not the "presumptuous and self-willed, who are not afraid of speaking evil of dignities," convicted of the guilt of "speaking evil of the things that they understand not"?†10 Is not "prayer for kings and for those in authority," a far more fruitful and "acceptable exercise"? (1 Timothy 2:1-3 .)

Footnotes:

†1 1 Kings 8:12 . Psalms 18:11 ; Psalms 97:2 .

†2 Psalms 104:2. 1 Timothy 6:16 .

†3 Job 26:14. ’Lo! these are the outlines (marginal or boundary lines) of his ways, and the mere whisper (opposed to the crashing "thunder" of the next clause) we can hear of him.’ — Dr. Good.

†4 Psalms 77:19; Psalms 36:6 .

†5 On Psalms 130:1-8 .

†6 Leighton on 1 Peter 2:8 .

†7 Bp. Hall, Proverbs 8:5 ; Proverbs 11:84 (?) invalid reference (?). Perhaps Proverbs 9:4 was intended(?): 4 Whoso is simple, let him turn in hither: As for him that is void of understanding, she saith to him. This glorious concealment is however no precedent for the Tractarian principle of Reserve, which at once eclipses the freeness and fullness of the Gospel, and paralyzes the energy of Christian life and hope. Blessed be God! "The things that belong to our peace are brought to light by the Gospel." The doctrine of the atoning cross is "delivered first of all" (en prwtoiV, 1 Corinthians 15:3 ) (<-- note to e-Sword users: please see the book: this is the word processor’s attempt to transliterate the Greek characters into English) — the primary truth in the forefront of the Gospel. With self-abasing humility we acknowledge, that "secret things belong to the LORD our God." But guilty indeed is the presumption of casting a cloud of concealment on "the things that are revealed, and which belong to us, and to our children for ever" — not only as the foundation of our hope, but as the principle of our obedience. Deuteronomy 29:29 . Yet do not some of us need to be drawn further from the "secret things," and nearer to the things that are revealed?

†8 Exodus 33:20. Daniel 10:5-8, Daniel 10:17 . Revelation 1:12-17 .

†9 Ezra 4:15, Ezra 4:19 ; Ezra 5:17 ; Ezra 6:1 . Compare Job 29:16 .

†10 2 Peter 2:10, 2 Peter 2:12 . Judges 1:8, Judges 1:10 .

Verses 4-5

The finer produces "the vessel unto honor," by taking away the dross from the silver (Malachi 3:2 ), which mars its beauty and purity. Such is the destructive influence of the wicked in the royal counsels.†1 Take them then away from before the king. Let him purify his court and government from this dross. Let him exclude it from high places. Let him discountenance it in authority at any cost.†2 David thus established his throne in righteousness,†3 and commended this resolution by his dying counsel to his wise son.†4 This is political wisdom on scriptural principles. If "righteousness exalteth a nation,"†5 the open acknowledgment of it is the sure path to national prosperity.†6 And will not the throne of our great King be established by the entire and eternal removal of the wicked?†7 In the great day of trial and decision shall I be found reprobate or purified silver? Lord! let me, under the refiner’s hand, be "purified, and purged as gold and silver, that I may offer unto the LORD an offering in righteousness" in that day. (Malachi 3:3 .)

Footnotes:

†1 1 Kings 12:10-16 . 2 Chronicles 24:17-24 .

†2 Proverbs 20:8, Proverbs 20:26 .

†3 Psalms 101:4-8.

†4 1 Kings 2:5-6, 1 Kings 2:32-33, 1 Kings 2:44-45 .

†5 Proverbs 14:34.

†6 1 Kings 15:13 . 2 Chronicles 14:1-7 .

†7 Malachi 3:17-18. Matthew 13:41-43 ; Matthew 25:31-46 .

Verses 6-7

(Proverbs 25:6-7 quoted in the NT: Luke 14:8-10 )

Our Lord applies this proverb more generally. (Luke 14:8-11 .) Who needs not this caution against ambition? Even godly Baruch seems to have "sought great things for himself." (Jeremiah 45:5 .) Not even the fellowship of the Savior, his heavenly instruction, his divine pattern of holiness (Matthew 11:29 ), could restrain the "strife among the disciples — Who should be the greatest;"†1 repeated even after the most wondrous exhibition of humility;†2 nay, after they had just partaken with him of the holy feast.†3 "Loving to have the pre-eminence," is the bane of godliness in the Church.†4

Wolsey’s fall is an instructive beacon to ambitious men, not to put forth themselves to set out their glory in the presence of the king.†5 The usurpation also of the place of great men usually subjects man to be put lower, to his own mortification. Not that we would discountenance fit and able men from putting themselves forward in public responsibilities. But the eagerness for the outward name, with a manifest incapacity for the discharge of the work, is strongly censurable. "Before honor is humility" (Proverbs 18:12 ); shewn in a backwardness to obtrude either our presence or our opinion upon those in higher stations; shrinking from external respect, rather than courting the "vain show." Thus were Gideon,†6 Saul in his early and better days,†7 and David, advanced to honor.†8

Let each of us lay himself to the work of casting down our high tower of conceit; cultivating a deep sense of our utter worthlessness, and carefully pondering that example, which is at once our pattern and our principle. Oh! think of Him, who was "fairer than man," being the most humble of men — nay — of Him, who was infinitely more than man, making himself "a worm, and no man."†9 Think of that day, which will set us all on our own true base; when each of us shall stand before "the Great Prince" (Revelation 1:5 ), just that, and that only, which he counts us to be? What will it be to be put lower; to be utterly cast out in his presence, whom our eyes shall then see to our eternal confusion! (Revelation 1:7 .)

Footnotes:

†1 Matthew 18:1-4.

†2 John 13:1-15.

†3 Luke 22:19-27.

†4 3 John 1:9-10 .

†5 Compare Sirach 7:4 . The poet elegantly contrasts Dædalus and Icarus — father and son, both provided with wings. The father, contenting himself with skimming the ground, was safe. The son, soaring aloft, perished. Hence a lesson of humility. Ovid, Trist. lib. iii. el. ii. 21.

†6 Judges 6:15.

†7 1 Samuel 9:21-22 ; 1 Samuel 15:17 .

†8 1 Samuel 18:18 . Compare Psalms 131:1 .

†9 Psalms 45:2, with Psalms 22:6 .

Verses 8-10

Dissension under any circumstances is a serious evil. The considerate Christian will rather concede rights, than insist upon them to the hazard of his own soul, and to the injury of the Church. (1 Corinthians 6:1-7 .) Hasty strife must alway be wrong. Think well beforehand, whether the case be right, or, even if it be, whether it be worth the contention. Duly calculate the uncertainty or consequence of the end. See the fruits in Gaal’s quarrel with Abimelech,†1 Amaziah’s strife with his brother king of Israel,†2 godly Josiah’s unadvised contention with Pharaoh.†3 So little do we know what to do in the end thereof! Often has a man brought himself to ruin by a hasty strife at law. Instead of triumphing, his neighbor has put him to shame. So long as ’meum and tuum’ are in the world, sin and Satan will stir up contention. Yet never forget, that not "hatred and wrath" only, but "variance and strife" are "works of the flesh," excluding from heaven. (Galatians 5:19-21 .) Hence the constraining obligations to "seek peace, and pursue it" (Psalms 34:14 ); after the noble example of our father Abraham, who quenched "the beginning of the strife," by yielding to this nephew his natural superiority, and his just rights. (Genesis 13:8 . Compare Proverbs 17:14 .)

Yet if, after all, strife be inevitable, then let us ponder, how much wisdom and rule over our own spirit is needful, to conduct it honorably to our profession. Debate thy cause with thy neighbor himself. Shew him, that the great object is not to make good thy cause, but to put a speedy end to the strife. Abraham, instead of complaining to others, carried his wrongs straight to the king, who was answerable for them. (Genesis 21:25-32 .) Jephthah thus debated his cause with the king of Ammon himself, as the best means of bringing it to an amicable settlement.†4 But to discover secrets to others, even though we enjoin them to secrecy, is a breach of integrity.†5 And if, as often is the case, confidence is betrayed, the just consequence must be infamy to ourselves, that may not turn away from us. Backbiter will be the stamp on our name. And many privacies hitherto unknown may be published in retaliation to our shame.

How many unholy heats would be restrained by the practice of these rules of wisdom and love! Obviously the most faulty is bound to yield. But if, as usually happens, he is too unreasonable to do so; let a generous, self-forgetting kindness deny ourselves the pleasure of a triumph, instead of standing upon punctilious forms, or waiting for an acknowledgment from the offender. And if we find it more easy to talk of our neighbor’s faults to others, than wisely and prayerfully to tell him of them alone, ask for self-discipline, and the mind of Christ. "Let the peace of God rule in your hearts, to the which also ye are called in one body." (Colossians 3:15 .)

Footnotes:

†1 Judges 9:26-40. Compare Sirach 8:1 .

†2 2 Kings 14:8-12 .

†3 2 Chronicles 35:21-22 .

†4 Judges 11:12-27. Compare the rule of the great Lawgiver, Matthew 18:15 .

†5 Compare Sirach 8:17-19 . ’To tell our own secrets’ — says our great moralist — ’is generally folly; but the folly is without guilt. To communicate those with which we are entrusted is always treachery, and treachery for the most part combined with folly.’ — Rambler, No. 13.

Verses 11-12

The allusion is to the curiously wrought baskets of silver network, in which delicious fruits were served up. The beauty of the texture sets off the fruit with additional charms. So does a lovely medium enhance the attractiveness of truth.†1 "The preacher should strive to find out acceptable words"†2 — words fitly spoken — giving to each their proper meat — and that "in due season,"†3 suited to their ages and difference of temperament. "How forcible are right words!" (Job 6:25 .) Our Lord witnessed of himself, as "gifted with the tongue of the learned, that he might know how to speak the word in season" (Isaiah 50:4 ) — a word upon the wheels — not forced or dragged, but rolling smoothly along, like the chariot-wheels. His discourses on the living water and the bread of life†4 arose naturally out of the conversation,†5 and therefore were full of arresting application. Paul powerfully charged superstition on the Athenians by an inscription on their own altar; and strengthened his reasoning by quoting from one of their own poets. (Acts 17:22-28 .) To a corrupt and profligate judge he preached "righteousness, temperance, and judgment to come." (Acts 24:25 .)

In general intercourse much depends, not only upon the word spoken, but upon the occasion and spirit of speaking. We must not only lay ourselves out to do good, but to watch the fittest seasons of doing it. Under affliction, or tender impressions of conviction, a word fitly spoken might be as the descent of our gracious Lord to the soul, "like rain upon the mown grass." (Psalms 72:6 .) The plough enters most effectually, when the earth is softened. Under all circumstances our "lips should know what is acceptable." (Proverbs 10:32 .) Unseemly language makes wholesome truth more unpalatable. As far as possible, let reproof be introduced naturally, without formality or constrained effort. Many, who feel strongly the impulse of being "instant out of season," neglect the not less Christian obligation of being "instant in season." (2 Timothy 4:2 .) We may think to relieve our conscience by speaking our mind. But to do it rudely and harshly, may put a stumbling-block in our brother’s way. The apples of gold in their beautiful cover, evidently imply good sense, and good taste with good things. A well-meaning absurdity rather brings contempt than conviction. (Proverbs 31:26 .)

All of us are bound to rebuke broad and palpable sins (Leviticus 19:17 ); yet on more doubtful individual cases the duty is far more restricted. Some Providence will direct into it. There must be intimate connection, full knowledge of the case, some right from age or station to warrant it. From its extreme difficulty, no duty calls for a more delicacy of feeling, and more "meekness of wisdom." Yet where reproof is well-timed and well-taken, a wise reproof to an obedient ear is an earring of gold, and an ornament of gold set out to the best advantage. Such was Eli’s word to Samuel;†6 Abigail’s and Nathan’s to David;†7 Isaiah’s to Hezekiah.†8 We see the good fruit in Jehoshaphat, whom, instead of producing revulsion, it stimulated to higher service of God.†9 The Apostle’s probing reproof to the Corinthian Church worked so efficiently, that "in all things they approved themselves clear in the matter."†10 What a triumph of grace is it, when the kindness of reproof is acknowledged,†11 and the motive of love appreciated!†12 Faithful indeed is the blessing, when the gift of an obedient ear prepares the Lord’s children for a profitable hearing of his reproof.†13

Footnotes:

†1 See Bishop Lowth’s beautiful exposition. Prælect. xxiv.

†2 Ecclesiastes 12:10. Proverbs 15:23 .

†3 Luke 12:42. Compare 2 Timothy 2:15 .

†4 John 4:6.

†5 Compare Luke 14:15-16 .

†6 1 Samuel 3:11-18 .

†7 1 Samuel 25:31-34 . 2 Samuel 12:1-13 .

†8 2 Kings 20:14-19 .

†9 2 Chronicles 19:2-4 .

†10 1 Corinthians 5:1 . 2 Corinthians 2:1-3 ; 2 Corinthians 7:11 .

†11 Psalms 141:5. Compare Proverbs 9:8 .

†12 Proverbs 27:5-6.

†13 Habakkuk 2:1-3. Proverbs 20:12 ; Proverbs 15:31 .

Verse 13

Snow itself would be unseasonable in the time of harvest. But the cold of snow would be most refreshing to the parched and fainting reapers. "So is the faithful messenger to them that sent him." (Proverbs 13:17 .) How did Eliezer refresh the soul of his masters, when ’he returned with a true account and speedy dispatch of the important affair committed to him!’†1 Judge of Isaac’s feelings in the evening walk of meditation — his heart full of the great matter under suspense, when "he lifted up his eyes, and behold the camels were coming," fraught with the desired blessing. (Genesis 24:63-64 .) How was Cornelius refreshed, when his messenger returned with the joy of his heart, and the answer to his prayers. (Acts 10:4-6, Acts 10:25 .) Often does the Apostle acknowledge this refreshment to his anxious spirit, when burdened with "the care of all the churches."†2 And may we not ascend to the highest, and with reverence mark even God himself condescending to receive refreshment through the agency of his faithful messengers? "We are unto God" — saith the Apostle — "a sweet savor of Christ." He appears to be overwhelmed with the contemplation, and in prostrate astonishment he cries out — "Who is sufficient for these things?" (2 Corinthians 2:15-16 .) Wondrous condescension! Our Great Master acknowledges the messengers of his Churches as "the glory of Christ." (2 Corinthians 8:23 .) And as his crown will he honor them at the great consummating day. "They that turn many to righteousness shall shine as the stars for ever and ever." (Daniel 12:3 .)

Footnotes:

†1 Poole.

†2 1 Corinthians 16:17-18 . Philippians 2:25-30 . 1 Thessalonians 3:1-7 .

Verse 14

14 Whoso boasteth himself of a false gift,†a is like clouds and wind without rain. {of a...: Heb. in a gift of falsehood}

The last proverb described an invaluable blessing. This marks a destructive curse. Suppose a drought, as in the days of Elijah, threatening desolation to the land (1 Kings 18:5 ), and a thick cloud, seemingly big with the fruitful blessing, yet passing over — the wind without rain. This is a true picture of the boaster; rich in promises, but performing nothing; exciting large expectations, then sinking them in disappointment. Whether it be a vain conceit of his own understanding, or an hypocritical desire to maintain a profession, it is a boasting over a gift of falsehood. If it be bad to promise and deceive, it is far worse to promise with an intention to deceive. This was the very character of the Great Deceiver. Did he not put before our unhappy parent a false gift — a promise, which could never be realized — "Ye shall be as gods, knowing good and evil"? (Genesis 3:3-5 .) Nay — did he not with a presumption, that hell itself might almost be ashamed of, boast himself of his false gift; when he offered the world to his own Maker, as a temptation to the vilest blasphemy? (Matthew 4:8-10 .)

How sad to find this character in those, who stand in the place of God! The Church has ever been chastened with false teachers; ministering delusion, instead of instruction.†1 And are there none among ourselves, feeding the flock with false gifts, seeking to maintain their hollow profession even in the sight of Him, whose frown at the great day will banish them for ever from his presence?†2 Oh! let those that bear the Lord’s message, take heed, that, if they be counted "as deceivers," they may be "yet true;"†3 not as those, which corrupt the word of God; but as of sincerity, as of God, in the "sight of God," let them "speak in Christ."†4

Footnotes:

†a ’Whoso maketh greate boastes, and giveth nothing.’ — Bishop Coverdale.

†1 1 Kings 22:11 . Jeremiah 5:31 . 2 Corinthians 11:13-15 . Galatians 1:7 . 2 Peter 2:17-19 . Judges 1:12-16 .

†2 Matthew 7:22-23.

†3 2 Corinthians 6:8 .

†4 2 Corinthians 2:17 ; 2 Corinthians 4:2 .

Verse 15

The wise man had before given a general rule for gentleness. (Proverbs 15:1 .) Here he takes an extreme case, and shews its power with the prince, whose unrestrained anger may rise to immediate revenge.†1 Yet submission, long-forbearing, has mighty power to persuade. David thus wrought upon Saul’s enraged temper.†2 Often by putting a case before an angry prince at a fitting opportunity, he may be persuaded by "the meekness of wisdom" against his present mind.

But the general principle is most instructive. The soft member breaking the hard bone may seem to be a paradox. But it is a fine illustration of the power of gentleness above hardness and irritation. Apply it to those who are set against the truth. Many a stout heart has been won by a forbearing, yet uncompromising, accommodation to prejudice.†3 In reproof Jehovah shewed what he could do in "the strong wind and the earthquake." But his effective rebuke was in the "still small voice;" without upbraiding; sharp, yet tender. (1 Kings 19:11-13 .) So powerful is the energy of gentleness! Indeed ’among all the graces that adorn the Christian soul, like so many jewels of various colors and lusters, against the day of her espousals to the Lamb of God, there is not one more brilliant than that of patience.’†4 Its enduring spirit is a manifest fruit of regeneration (James 1:18-19 ); a clear exhibition of the mind of Christ (Matthew 11:29 ), and the practical resemblance of his own long-forbearance amidst our continued and most aggravated provocations. For, when we have been indulged with the privilege of the beloved disciple — ’leaning upon Jesus’s breast,’†5 nothing have we felt to be there, but gentleness, tenderness, and love.

Footnotes:

†1 Ecclesiastes 8:3; Ecclesiastes 10:4 . 1 Samuel 22:17-18 .

†2 1 Samuel 24:8-20 ; 1 Samuel 26:13-25 .

†3 2 Timothy 2:24-26 . 1 Corinthians 9:20-22 .

†4 Bp. Horne’s exquisite Sermon on Patience.

†5 John 13:23; John 21:20 .

Verse 16

Solomon lately had invited us warmly to eat honey. (Proverbs 24:13 .) Here, however, he imposes a restraint. The old proverb applies: ’Too much of a good thing.’ Eat so much as is sufficient. So far it is sweet. Beyond this it is nauseating. Cultivate in all things the wisdom of sobriety, directing to a thankful, but temperate enjoyment of our earthly blessings. "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving." (1 Timothy 4:4 .) But as a needful balance to this universal privilege — "Let your moderation be known unto all men."†1 Satisfy the wants, but mortify the lusts, of the flesh.†2 Then the gifts of God become blessings to us, and we glorify him in them, and by them. But the most elevated pleasures of earth become in the excess, distasteful and injurious; fraught with disappointment, when separated from the great end. (Ecclesiastes 2:10-11 .) Our affections can never safely flow out to any object, unless they are primarily fixed on God. ’Then we may be sure not to offend, either in the object or measure. No man can in God love whom he should not; nor immediately love whom he would. This holy respect doth both direct and limit him, and shuts up his delights in the conscience of a lawful fruition.’†3 In earthly pleasure, however, we can never forget, how slight the boundary line is between the lawful and the forbidden path. Sin and danger begin on the extremity of virtue. For does not the legitimate indulgence of appetite to its utmost point bring us to the brink, and often hurry us to the allowance, of gluttony? Does not the undisciplined flow of earthly affections endanger idolatry? Nay, even spiritual luxury may need self-control; lest it be excitement without deep principle, which must eventually prove unsubstantial and delusive.

But in eating the real honey of the Gospel there is no danger of excess. Never shall we know satiety in this delight. The increasing desire will be fully satisfied only in eternity. ’O God, let me but taste and see how sweet the Lord Jesus is in all his gracious promises; in all his merciful and real performances. I shall want no more to make me happy. This is not the honey, whereof I am bidden not to eat too much. No, Lord, I can never eat enough of this celestial honey. Here I cannot surfeit: or if I could, this surfeit would be my health.’†4

Footnotes:

†1 Philippians 4:5. 1 Corinthians 7:29-31 .

†2 Romans 13:14. Colossians 3:5 . Luke 21:34 .

†3 Bp. Hall’s Works — Select Thoughts, II.

†4 Bp. Hall’s Works — Soliloquies, liv.

Verse 17

No code of laws enters, as the Bible does, into minute regulations for the courtesies of life. Yet surely we do not mar the sanctity of religion, by spreading it over the face of human society. Daily life is evangelized by the pervading influence of its wholesome principles. This rule illustrates one of our own proverbs, which has lost nothing of its significancy by traditionary usage. ’Familiarity breeds contempt.’ This maxim was however never intended to give a chill to the flow of neighborly love, or to restrain its practical exercise. It only suggests, that kindly intercourse cannot be maintained without a considerate feeling. An ordinary acquaintance would give just umbrage in claiming the free and unrestrained intercourse of intimate friendship. And the intruder would probably receive a plain intimation, that he was an unwelcome guest. To withdraw the foot is an useful rule to prevent so mortifying a result. "Make thy foot precious"†1 to thy neighbor, by not giving it too often. It is far safer to err on the side of reserve, than to incur contempt by the opposite mistake.†2

Nay — even the closer band of friendship requires its measure of prudent restraint. It is worth all our care to preserve this invaluable blessing from interruption. It is the sweet of life. And yet in this honey (Proverbs 25:16 ) there may be a surfeit. Without mutual respect it may nauseate. Unseasonable interruption to our friend’s time; frequent visits without call or object;†3 interference with his necessary engagements, or family comforts; inconvenient tax of expense — perseverance in this course might produce weariness, if not disgust, or even hatred.

Blessed be God! There is no need of this caution and reserve in our approach unto him. Once acquainted with the way of access, there is no wall of separation. Our earthly friend may be pressed too far. Kindness may be worn out by frequent use. But never can we come to our heavenly Friend unseasonably. Never is he weary of our importunity.†4 His gates are always open; "blessed are they that are watching and waiting there." (Proverbs 8:34 .) The more frequent the visits, the more welcome, and the more fruitful. What with man would be intrusion, with God is confidence. Earnestly does he invite to his closest and most endearing fellowship. (Song of Song of Solomon 5:1 .) And does his child presume upon this most gracious privilege? Far from it. While he has the "boldness of access;"†5 he seeks for "grace, whereby he may serve God acceptably with reverence and godly fear." (Hebrews 12:28 .)

Footnotes:

†1 Hebrew. See Holden. Compare 1 Samuel 3:1 — precious in both cases, because rare.

†2 Compare Sirach 21:22 . Livy observes, that ’the perfection of behavior is for a man to retain his own dignity, without intruding on the liberty of another.’

†3 See a valuable paper, On the Robbery of Time, in "The Idler," Vol. I. No. 14.

†4 Luke 11:5-9; Luke 18:1 .

†5 Ephesians 3:12. Hebrews 4:16 ; Hebrews 10:19-20 .

Verse 18

False witness is universally condemned. But where, save in the word of God, are its true character and deep aggravation of guilt adequately set forth? What a picture is here of cruelty and malice — nay — even of intentional murder! Three murderous instruments are before us, identifying the sixth and ninth commandments. The tongue, intended as "a tree of life," becomes a weapon of death.†1 Who can bear the sin involved in this fearful perversion? Often does the open perjury, as a sword and sharp arrow, pierce the fountain of life.†2 And little better are those calumnies and unkind insinuations — all breaches of charity — uttered so freely in common conversation. ’Consider, ye that deal in such conversation, whether you could think of treating the objects of your defamatory discourse, as Jael did Sisera (Judges 4:21 ), or as Joab did Abner. (2 Samuel 3:27 .) Would you shrink with horror at the thought of beating out your neighbor’s brains with an hammer, or of piercing his bowels with a sword, or a sharp arrow? Why then do you indulge in the like barbarity; destroying as far as you can that reputation, which is dear to men as their life, and wounding all their best interests, by mangling their character?’†3 Other injuries a man may wear away or outlive. But defamation, notwithstanding all retrieving circumstances to heal the wound, too often leaves a scar to the dying day.

Truly affecting is it to think of the multitude of these mauls, swords, and sharp arrows even in the Church of God. It is not "setting the battle in array against the Philistines, army against army" (1 Samuel 17:21 ), but brother against brother. The Shibboleth of a party, not the standard of the cross, is the watchword for the destructive conflict. (Judges 12:6 .) "How long! Lord! how Long?"

Footnotes:

†1 Proverbs 15:4, with Proverbs 12:18 . Jeremiah 9:3, Jeremiah 9:8 .

†2 Genesis 39:14-20. 1 Kings 21:10-13 . Matthew 26:60-66 . Acts 6:13-14.

†3 Lawson in loco. See God’s estimate and threatening. Psalms 50:19-21 . Ezekiel 22:5 .

Verse 19

The broken tooth and disjointed foot are not only useless for their respective offices, but a source of pain and uneasiness. So is an unfaithful man in time of trouble. "A friend loveth at all times, and a brother is born to adversity." (Proverbs 17:17 .) But many have the name only. Very friendly are they, when they are not needed; when we are dispensing, not receiving, our gifts; when there is no cost to pay. But in the time of trouble, "a faithful man who can find?" (Proverbs 20:6 .) Keenly did Job feel this to be a sinking confidence in his time of trouble. (Job 6:14-17 .) David was sorely tried by this affliction (Psalms 55:12-14 ), even at the very last stage of life. (1 Kings 1:19, 1 Kings 1:25 .) The brethren came out to meet the Apostle at Appii Forum. Yet he records a time, when their support would have been specially cheering — "At my first answer no man stood by me, but all men forsook me."†1 Need we wonder at this appointed cross? His Master had endured it before him; and "it is enough for the servant, that he be as his lord."†2

The world abounds with instances of this disappointment. Micah’s Levite ungratefully repaid the trust reposed in him.†3 Mephibosheth’s trust in Ziba;†4 — and Israel’s dependence upon an arm of flesh; shewed the broken reed, not the staff of support.†5 Truly, when has the world ever answered its fair promises? When has it ever given a faithful confidence in time of trouble? When has it failed to make the soul "ashamed of its hope"? A merciful correction to the child of God, when he turns aside from his true confidence to vain dependences.

But whoever be unfaithful, God is true. Who ever trusted in him, and was confounded? Who has ever built upon his sure foundation, and not witnessed its unshaken security? (Isaiah 28:16 .) Though he has pledged himself never to forsake his servants (Hebrews 13:5 ), yet specially — "I will be with him in trouble — a very present help in time of trouble."†6

Footnotes:

†1 Acts 28:15, with 2 Timothy 4:16 .

†2 Matthew 26:56, with Matthew 10:24-25 .

†3 Judges 17:7-12; Judges 18:20-24 .

†4 2 Samuel 16:1-4 ; 2 Samuel 19:24-28 .

†5 See also Assyria, 2 Chronicles 28:20-21 . Hosea 5:13 . Egypt, Isaiah 30:1-3 ; Isaiah 31:1-3 . Jeremiah 36:5-7 . Ezekiel 29:6-7 .

†6 Psalms 91:15; Psalms 46:1 . Jeremiah 17:5-8 .

Verse 20

What could be more inhuman than taking away a poor man’s garment, or the coverlid of his bed, in cold weather? Such an act of cruelty was forbidden by the God of the poor.†1 Again — what could be more unfitting than pouring vinegar upon nitre; which, instead of being serviceable, would only dissolve it with violent effervescence?†2 Not less unseasonable would be the merriment of singing songs to an heavy heart. (Ecclesiastes 3:4 .) "Give wine" — is the inspired rule — "unto them that be of heavy hearts."†3 But however great be the charms of music,†4 they are ill suited to soothe the pangs of sorrow.†5 A constrained song was a keen edge of the Babylonish affliction.†6 And where no unkindness is intended, inconsiderate levity, or even excessive cheerfulness, is as "a sword in the bones." The tenderness, that shews a brother’s tears; that knows how to "weep with them that weep,"†7 as members of the same body;†8 and directs the mourner to the mourner’s friend and God — this is Christian sympathy — a precious balm for the broken heart. The outward expression of this sympathy may not be always needful. But oh! let its spirit be deeply cherished, specially by Christians of a buoyant or frigid temperament; most of all by the minister of Christ, that he may take his chair by the mourner’s side, and "comfort him with the same comfort, wherewith he himself is comforted of God." (2 Corinthians 1:4-6 .) Much may be done to correct a constitutional deficiency. Redundancy of feeling, no less than coldness, needs self-control. But never let us forget, that our divine Savior for this end "took our infirmities, and bare our sicknesses," that "he might be touched with the feeling of them."†9 Yes — "he knoweth our frame;"†10 and his work is not to take away the garment from his child in the cold weather, but to cherish him with all the tenderness of his own bosom.†11 Instead of unsuitably pouring vinegar upon nitre; like the good Samaritan, he "pours in his oil and wine for the healing of the wound."†12

Footnotes:

†1 Deuteronomy 24:12, Deuteronomy 24:17 . Job 24:7-10 . Isaiah 58:7 .

†2 The nitre of Scripture is not that salt that commonly goes by the name, but a soda or mineral alkali (the Roman natrum) which strongly ferments with all acids. Dr. Blayney remarks on Jeremiah 2:22 (the only other example of the word), ’In many parts of Asia it is called soap-earth, because it is dissolved in water, and used like soap in washing.’

†3 Proverbs 31:6. Psalms 104:15 .

†4 1 Samuel 16:23 . 2 Kings 3:15 .

†5 Job 30:31. Daniel 6:18 . Compare Sirach 22:6 .

†6 Psalms 137:1-4.

†7 Romans 12:15. Compare Job 2:11-13 .

†8 1 Corinthians 12:26 . Hebrews 13:3 .

†9 Matthew 8:17. Hebrews 4:15 .

†10 Psalms 103:14.

†11 Isaiah 40:11.

†12 Isaiah 61:2-3, with Luke 10:34 .

Verses 21-22

(Proverbs 25:21-22 quoted in the NT: Romans 12:20)

In what heathen code of morals shall we find this perfection of love? Every system concedes largely to selfishness. None reach beyond "loving those that love us," of which the true Lawgiver justly asks, "What reward have ye?" (Matthew 5:46-47 .) Nay — the corrupt Jewish teachers could not rise to this sublime standard. ’They did not, it seems, perceive anything to be disapproved in hatred, more than in good will. And, according to their system of morals, "our enemy" was the proper natural object of one of these passions, as "our neighbor" was of the other.’†1 They could not come up to the law: and therefore, perverting the rule of judicial, to authorize private, vengeance,†2 they brought the law down to their own level.

The agreement between the Old and New Testament codes†3 is most complete. Both were dictated by the same Spirit. Each stamps the other with divine authority. ’The law of love is not expounded more spirituality in any single precept either of Christ or his Apostles, than in this exhortation.’†4 We need not therefore disparage one system, in order to exalt the other. "The new commandment is that which we had from the beginning;" old in its authority; "new" only, as enforced by a new principle and example.†5 To suppose that the gospel stretches beyond the measure of the law, would imply, either that the law demanded too little, or the Gospel too much. Neither supposition honors the law, as the unchangeable transcript of the divine perfections.

There may be no open breach of the law, while yet the heart revolts from its high standard. Circumstances may hinder open retaliation. Our enemy may be out of our reach, or may be too great to offend with impunity. But the grudge remains.†6 There would be a pleasure at his misfortune.†7 We think of him only in connection with our injuries. The spark may be confined for years, and on some favorable opportunity burst out into a murderous flame. (2 Samuel 13:23, 2 Samuel 13:28 .) How many haltings and shiftings are there at best, before we fully embrace the obligation! How much of a retorting spirit, or measuring our conduct towards our enemy by his towards us! And if on any point we have constrained our selfish hearts to return good for evil, what ministering to self-complacency, or self-righteousness!

We are not bound to trust our enemies; but we are bound to forgive them. And yet too often our "love" to them is only ceasing to quarrel with them. If we put off revenge, as inconsistent with our Christian name; yet do we "put on, as the elect of God, bowels of mercies — forgiving one another, if any man have a quarrel against any"? (Colossians 3:12-13 .) ’Love is of too substantial a nature to be made up of mere negatives; and withal too operative, to terminate in bare desires.’†8 We may profess our good-will towards our enemy, that we forgive and pray for him from our heart. But unless we are ready with the practical exercise of sympathy — feeding him when he is hungry, and giving him to drink, when thirsty — we are only the victims of our own self-delusion. ’O noble revenge of Elisha’ — exclaims Bishop Hall, ’to feast his persecutors! To provide a table for those, who had provided a grave for him! No revenge but this, is heroical, and fit for Christian imitation.’†9 To feed our hungry enemy with the tenderness of a nurse, who breaks the portion into morsels for her infant’s nourishment†10 — What a splendor does nature’s opposition give to this victory of grace!

No man ever conquered his enemy’s heart by revenge; many by love. Was it not thus, that the Almighty Savior dissolved the hardness of our unyielding hearts? Let the effort be tried. Surround the intractable metal beneath and above; not only putting it over the fire, but heaping coals of fire upon it. Few hearts are so obdurate, as not to melt under the mighty energy of patient, self-denying, burning love. (1 Samuel 24:16-20 ; 1 Samuel 24:26 :25.) Or even should it be dross, that resists the vehement flame, all will not be lost. If thine enemy will not recompense thee for all the good done to him, concern not thyself with that. The LORD shall reward thee. The God of love will honor his own image on his own children. (Matthew 5:44-45 .) David in this confidence restrained the rising vengeance in his zealous servants,†11 and in similar forbearance found his "prayer for his enemy’s good returned into his own bosom."†12 We are directed to return "blessing for railing, knowing that hereunto are we called, that we should inherit a blessing." (1 Peter 3:9 .) Our chief aim therefore must be to gain the victory of meekness and love. The perverseness of our enemies will thus become a great advantage to us. We shall be indebted to them for some measure of conformity to our Divine Master.

To dispute the reasonableness of the precept is to say, that ’man is the proper object of good-will, whatever his faults are, when they respect others; but not when they respect myself. I am sure,’ (adds Bishop Butler — probing to the bottom) ’there is nothing in it unreasonable. It is indeed no more, than that we should not indulge a passion, which, if generally indulged, would propagate itself, so as almost to lay waste the world.’†13

But most reasonable as this precept is, it is infinitely removed from man’s native power. The rules, no less than the doctrines, of God, are "foolishness to him." (1 Corinthians 2:14 .) Let those, who look to "enter into life by keeping the commandments," begin with this. They would soon see, that they might as soon turn the sun backward; that they could as readily cut "off a right hand," as reach it out to feed an enemy in distress. Such an exhibition of love would be in their eyes an ideal perfection; or at least, like an exquisite piece of workmanship, which every one admires, but no one attempts to imitate.

Yet is it really impracticable? So the world counts it. So my own corrupt heart finds it. But "I can do all things" — this then among the rest — "through Christ which strengtheneth me." (Philippians 4:13 .) It shall then be done willingly, joyfully. My enemy has no claim upon my life; yet he that bids me love him, claims and deserves my full obedience. (John 14:15 .) ’We are the disciples of him, who died for his enemies.’†14 Did we but drink more largely into his spirit, this impracticable precept would be not our task or our cross, but our delight and indulgence.

Footnotes:

†1 Bp. Butler’s Sermons at the Rolls. Ser. VIII.

†2 Matthew 5:43. Deuteronomy 7:1-2 ; Deuteronomy 23:6 ; Deuteronomy 25:17-19 .

†3 Compare Romans 12:20-21, with text. Exodus 23:4-5, with Matthew 5:44 . Our church has not neglected to imbue her worshippers with this blessed spirit. See the Litany and Collect for St. Stephen’s day.

†4 Scott in loco.

†5 John 13:34. 1 John 2:7-8 . 2 John 1:5 .

†6 Leviticus 19:18. James 5:9 .

†7 Proverbs 24:17-18.

†8 South’s Sermon on Matthew 5:44 .

†9 Contemplations, Book xix. Cont. 2, on 2 Kings 6:22-23 . See another equally noble example in the most degenerate times of Judah. 2 Chronicles 28:12-15 .

†10 Ywmize. LXX. (<-- note to e-Sword users: please see the book: this is the word processor’s attempt to transliterate the Greek characters into English). Romans 12:20 . Compare Schlesner.

†11 2 Samuel 16:9-12 . Psalms 7:4 .

†12 Psalms 35:13. Compare Matthew 10:13 .

†13 Bp. Butler’s Sermons at the Rolls. Ser. IX.

†14 Bishop Wilson (Sodor and Man.) Romans 5:10 . Compare Luke 23:34 . Was not this his own obedience to his own law? Matthew 5:44 .

Verse 23

23 The north wind driveth away rain: so doth an angry countenance a backbiting tongue. {The north wind bringeth forth rain: so doth a backbiting tongue an angry countenance, margin.†a}

Who should tolerate the backbiter? He is a pest in society;†1 in the circle of friendship;†2 in the church of God.†3 Neither his plausible garb, nor the good company who give him the hearing, can hide his real character. If the north wind driveth away the rain, let an angry countenance frown him from our presence. If it brings the rain, let the very sight of him bring a rebuke of holy indignation. This is to "be angry, and not sin."†4 Indeed not to be angry here, would be to sin. Holy anger is a property in God.†5 It was manifested in the humanity of Jesus.†6 When God’s name was dishonored, "the meekest man upon earth waxed hot"†7 in anger, even while his heart was melting in love to the rebels. (Exodus 32:30-32 .) And should not we feel this, when the backbiting tongue breaks his law of love, dear to him as his own Godhead? And yet rare indeed is the exception — alas! — even with Christians, when the faults of others, real or imagined, do not occupy the conversation: or at least, when some lowering of the absent, or some ridicule of their infirmities, is not admitted!

This tongue wounds four at one stroke — the backbiter himself, the object of his attack, the hearer, and the name of God. All involves the Christian professor in the fearful guilt of "offending the little ones." (Matthew 18:6 .) For how can the weak and inexperienced but be stumbled at so inconsistent an exhibition of the gospel of love?

But if he be rather welcomed than repelled, is not the willing listener thus partaker of his sin? Flee this deadly pest. Keep thine ears, as well as thy mouth, from the poison. Let thine angry countenance drive away either the slander from him, or the slanderer from thee. Where remonstrance cannot be given, a marked displeasure of countenance is often an effective rebuke to the shameless offender.†8

Footnotes:

†a Many valuable critics, after the LXX, prefer the marginal to the received reading. The ordinary meaning of the Hebrew word is to produce or bring forth, Proverbs 8:24 . And yet Compare Job 37:22 . Homer also speaks of the north wind bringing fine weather — Il. O. 170. The meaning however is the same with either rendering.

†1 Proverbs 26:20.

†2 Proverbs 16:28.

†3 2 Corinthians 12:20 .

†4 Ephesians 4:26. ’You know,’ said Philip Henry — ’what an angry countenance doth; and we may sometimes give a reproof by our looks, when we have not opportunity of giving it otherwise.’ See his Life.

†5 Deuteronomy 9:8. Psalms 7:11 . Nahum 1:2 .

†6 Mark 3:5; Mark 8:33 .

†7 Exodus 32:19, with Numbers 12:3 .

†8 Augustine’s biographer mentions of him, that these two lines were written in his dining room —

’Quisquis amat dictis absentum rodere vitam,

Hanc mensam vetitam noverit esse sibi.’

It is added, that he said to a bishop, indulging this habit at his table, ’Either I will blot out these verses on the wall, or begone from my table.’ Bishop Burnet, in his Essay on Queen Mary, mentions her effectual rebuke of calumny. If any indulged it in her presence, she would ask, if they had read Archbishop Tillotson’s Sermon on Evil Speaking, or give them other pointed reproof. — See the fine description, Sirach 28:13-20 .

Verse 24

This proverb has been given before. (Proverbs 21:9 .) Scriptural repetitions shew not want of matter, but the deep importance of the matter laid out. Such is the vexation connected with this evil, that the most uncomfortable dwelling, where the soul might retire for communion with God, would be a grateful alternative.

This Book presents a graphical picture of conjugal happiness, where "the wife is as the loving hind and the pleasant roe" — her husband’s most satisfying delight. (Proverbs 5:18-19 .) Here is a vivid contrast of misery, from which the wide house provides no refuge, no rest.

The relative position of the parties in the sacred ordinance is wisely appointed. Equality would only have provoked contention for superiority. The divine appointment preserves peace without degradation.†1 If "man is the head of the woman," "the woman is the glory of the man"†2 — the diadem in his domestic circle,†3 and, upon her slightly lowered level, still his support, solace, and "help-meet." (Genesis 2:18 .) The brawling woman, revolting against her Maker’s rule of subjection, is no less a tormentor to herself than to her husband.

Let the Christian professor beware of trifling with the law of this ordinance — "Only in the Lord." (1 Corinthians 7:39 .) If he comes into the world, instead of "coming out;" if, instead of "being separate," he unites himself in the closest bond; if, when forbidden to "touch the unclean thing," he makes himself "one flesh" with it,†4 let him not wonder, if his God "curse his blessing,"†5 and leave him to choose for himself an house of contention, unvisited with one ray of heavenly sunshine. Young man! ponder the deep responsibility of the marriage choice. Let it be manifestly the Lord’s choice for thee, not thine for thyself. Yea — let him be thy first choice, and he will order the rest. (Matthew 6:33 .) Watch and distrust thine own will. Consult the "lamp and light of thy path." (Psalms 119:105 .) Mark the Providence of thy God;†6 and "his blessing, that maketh rich, and addeth no sorrow with it," will sanctify his own gift.†7

Christian women! Think not these Proverbs unworthy your attention. Be it so, that you answer not to the revolting picture. But surely the repeated exhibition strongly inculcates the cultivation of the opposite graces, the absence of which clouds the female character in painful deformity.†8

Footnotes:

†1 Genesis 3:16. 1 Timothy 2:11-14 .

†2 1 Corinthians 11:3-7 .

†3 Proverbs 31:28. (Proverbs 12:4 a)

†4 2 Corinthians 6:14-17, with Ephesians 5:31 .

†5 Malachi 2:2.

†6 Genesis 24:12-60. Ruth 3:18 .

†7 Proverbs 19:14; Proverbs 10:22 .

†8 1 Timothy 2:9-10 . 1 Peter 3:1-6 .

Verse 25

What were the cold waters to Hagar and her child in the wilderness;†1 to Israel at Rephidim;†2 to Samson at Lehi!†3 Such is the cordial of good news from a far country. Solomon had before spoken of the "refreshment of the messenger" (Proverbs 25:13 ); here of the message. This Proverb, like many others, was probably familiar to his own experience. The return of his fleets sent to a far country for precious merchandise were doubtless (like our own merchant ships) welcomed with no common delight. (1 Kings 9:26-28 .) The exile from his country, or one that has interests in a foreign land — near and dear relatives, from whom the separation has been long — will fully realize this lively illustration. Had Joseph’s brethren brought to their sorrowing father as many pieces of gold as grains of corn, it would have been nothing to the good news from a far country — "Joseph is yet alive."†4 Distant intelligence is naturally more cheering, than tidings in themselves equally interesting, nearer home. The long interval of anxiety necessarily excited by want of intercourse; the uncertainty of his welfare and prospects — all combine to make these cold waters specially refreshing to the thirsty soul. "Hope deferred maketh the heart sick; but when the desire cometh, it is a tree of life."†5

Reader! if thy light vain heart has ever leaped within thee at the news of some earthly advantage, hast thou heard and welcomed the good news from the far country? Dost thou know thy need, thy danger of perishing? Then what refreshment can compare with the "good tidings of great joy" brought to thee from heaven — "Unto you is born a Savior"? (Luke 2:10-11 .) Yet in vain would be these joyous tidings, unless faith could hear their repeated proclamation as from the Seraph’s lips, or from the Savior’s cross. But such influence do they bring to the opened heart, as melts away the mass of sin in the glowing splendor of this grand work of God — Yes — sinner — mountains of gold could never have purchased the blessing now brought to thine ears, yea — to the door of thine heart, "without money and without price." (Isaiah 55:1 .) Does not then thine heart spring in the song of praise — "How beautiful upon the mountains are the feet of him, that bringeth good tidings, that publisheth peace!" (Isaiah 52:7 .) Most grateful also are the messengers’ tidings from a far country, of the welcome reception of their message.†6 The angelic harps strike up the song.†7 Even the bosom of God is filled with adorable joy!†8

Footnotes:

†1 Genesis 21:16-19.

†2 Exodus 17:1-6. Compare Numbers 20:11 .

†3 Judges 15:18-19. See Virgil’s beautiful image, Ecolg. v. 46-48.

†4 Genesis 45:25-28. Compare Genesis 43:27-30.

†5 Proverbs 13:12. Compare Proverbs 15:30 . Contrast Nehemiah 1:2-4 .

†6 Acts 15:3. Acts 11:18, Acts 11:23 .

†7 Luke 15:7, Luke 15:10 .

†8 Luke 15:20-24.

Verse 26

Eastern fountains and springs (where the rains are only periodical, and at long intervals) are of no common price.†1 The injury of corrupting them is proportionate.†2 The well is therefore a blessing or a curse, according to the purity or impurity of the waters. A righteous man in his proper character is "a well of life, a blessing in the midst of the land."†3 But if he fall down before the wicked by his inconsistent profession,†4 the blessing becomes a curse, the fountain is troubled, and the spring corrupt. What a degradation was it to Abraham to fall down under the rebuke of an heathen king;†5 to Peter, to yield to a servant-maid in denying his Lord!†6 How did David’s sin trouble the fountain, both to his family†7 and his people!†8 How did the idolatry of his wise son corrupt the spring through successive generations!†9

When a minister of Christ apostatizes from the faith†10 (and mournfully frequent have been such spectacles) or compromises his principles from the fear of man,†11 the springs and fountains of truth are fearfully corrupted. When a servant of God, of standing and influence, crouches and falls down under the wicked,†12 the transparency of his profession is grievously tarnished. Satan thus makes more effective use of God’s people than of his own. The gross wickedness of the ungodly passes in silence. But he makes the neighborhood ring with the failings of Christian professors. Godly consistency so grates upon the conscience of the world, that at any breach of it they clap their hands with Satanic joy; to see the Lord "wounded in the house of his friends." (Zechariah 13:6 .) Principles and practices are sanctioned, that wound our Divine Master. The consciences of the ungodly are lulled. "The lame," instead of being "healed," are "turned out of the way." (Hebrews 12:13 .) Thus ’the scandalous falls of good men are like a bag of poison cast by Satan into the spring, from whence the whole town is supplied with water.’†13

Nor let this be considered as the responsibility only of eminent Christians. All are by profession "the salt of the earth, and the light of the world." Let all therefore see to it, that "the salt does not lose its savor," and that the candlestick gives its clear light. (Matthew 5:13-16 .) None of us stand or act alone. "None of us" — be it well pondered — "liveth unto himself" (Romans 14:7 .) The conduct of each has its measure of influence on the body. Each is the center of a circle more or less extended. Each is either a pure spring, or a troubled fountain. Lord! "cast the salt into the spring of the waters, that they may be healed." (2 Kings 2:21-22 .)

Footnotes:

†1 Genesis 26:18-22. Deuteronomy 8:7 . Joshua 15:18-19 .

†2 See Ezekiel 32:2 ; Ezekiel 34:18 .

†3 Proverbs 10:11. Genesis 12:3 .

†4 Falling down is to be taken in a moral sense (making a slip). Parkhurst.

†5 Genesis 12:18-20. Compare Genesis 20:10 ; Genesis 26:10 .

†6 Matthew 26:69-72.

†7 2 Samuel 11:2, with 2 Samuel 13:11-14 ; 2 Samuel 16:22 .

†8 2 Samuel 12:14

†9 1 Kings 11:1-8 . 2 Kings 23:13 .

†10 Philemon 1:24, with 2 Timothy 4:10 .

†11 Galatians 2:11 -14.

†12 2 Kings 18:5-6, with 2 Kings 18:13-16 . Contrast with these humbling instances of infirmity the great Confessor, who would not fall down before false Apostles — not even before a true Apostle. — Galatians 2:4-5, Galatians 2:11.

†13 Flavel’s Method of Grace. Sermon XXXV.

Verse 27

27 It is not good to eat much honey: so for men to search their own glory is not glory.†a}

Honey is good; but in moderation. (Proverbs 24:13 .) It is not good to eat much honey. (Proverbs 25:16 .) A man’s own name and reputation is honey to him. Let him carefully preserve it from "the dead fly that spoils it."†1 The honor of God is connected with the honorable profession of his people. But this carefulness is a virtue on the brink of vice; a duty on the borders of imminent danger. To be puffed up by our own endowments, to listen to our praise; to force ourselves upon public attention,†2 thus to search out our own glory,†3 is not glory. As unseemly is it to seek our own glory, as to ascribe to ourselves our own being.

Yet is there no danger of seeking the fame, rather than the substance, of godliness, a well-known name in the Church, rather than an unknown name in the book of life? Few ministers, but have been severely exercised here; identifying their usefulness with their honor; cherishing the desire for public approbation, rather than for unnoticed fruitfulness; dreading to be counted upon an ordinary level, as "vessels of wood and earth," rather than of "gold and silver." (2 Timothy 2:20 .) Oh! it is a mighty victory over self, to trample man’s judgment under foot, and eye only God’s approval. Nothing is right except it be wrought in the true spirit of the gospel; "doing nothing in vain-glory, but in lowliness of mind each esteeming others better than himself."†4 The great apostle spoke of matters of glorying only by compulsion.†5 A vain-glorious spirit cankers many a plausible profession. (John 5:44 ; John 12:43 .) Did we turn from the flattering glass of self-love to the pure and faithful mirror of the law, the inconceivable deformities opening to view would constrain us to take the lowest place among the most unworthy. Most wholesome is the recollection — "That which is highly esteemed among men is abomination in the sight of God." (Luke 16:15 .)

Footnotes:

†a Critics seem much perplexed by the difficulty of supplying a negative in the last clause. Yet Professor Lee observes (Heb. Gram. 242:13), ’The most frequent ellipsis is of the negatives, e.g. Psalms 9:19 . Deuteronomy 33:6 . 1 Samuel 2:3 . Psalms 44:17 . Proverbs 25:27 ; Proverbs 30:3, &c.’

†1 Philippians 4:8, with Ecclesiastes 10:1 .

†2 Proverbs 20:6; Proverbs 27:2 .

†3 Genesis 11:4; 2 Kings 10:16 . Daniel 4:30 .

†4 Philippians 2:3. Galatians 5:26 .

†5 2 Corinthians 12:1-11 . See Lyttleton on Conversion of St. Paul.

Verse 28

A former proverb declared "him that had rule over his spirit" to be a mighty conqueror. (Proverbs 16:32 .) And certainly the noblest conquests are gained or lost over ourselves. He that hath no rule over his own spirit is an easy prey to the invader. Any one may irritate and torment him. (Esther 3:5-6 ; Esther 5:13 .) He yields himself to the first assault of his ungoverned passions, offering no resistance; like a city broken down and without walls, the object of contempt. (Nehemiah 1:3 ; Nehemiah 2:17 .) Having no discipline over himself, temptation becomes the occasion of sin, and hurries him on to fearful lengths that he had not contemplated. The first outbreak of anger tends to murder.†1 Unwatchfulness over lust plunges into adultery.†2 The mightiest natural strength is utter feebleness in the great conflict.†3 How should such an object excite our tenderest compassion!

But there are many cases of this moral weakness, less shameful, and yet scarcely less injurious to the soul. Every outbreaking of irritation, every spark of pride kindling in the heart, before it ever shews itself in the countenance or on the tongue, must be attacked, and determinately resisted. It is the beginning of a breach in the walls of the city. Without instant attention, it will widen to the ruin of the whole. (Compare Proverbs 17:14 .) Man may talk of self-control, as if the reins were in his own hand. But he who has been "born of the Spirit," and taught "to know the plague of his own heart," is made to feel, that effective self-control is divine grace, not his own native power. What then is to be done? On the first assault fortify the walls by prayer. Trust not to the strength of the citadel. Have not repeated defeats taught us the need of calling in better strength than our own? How could we enter into the conflict, much less hold on the fight, but for the promise — "Sin shall not have dominion over us?" (Romans 6:14 .) Oh! for simple — cleaving faith, to draw out from this mighty source, energy, continual watchfulness, perseverance, triumphant victory!

Footnotes:

†1 Genesis 4:5-8. Compare 1 Samuel 20:30-33 ; 1 Samuel 25:33 . Daniel 3:13, Daniel 3:19 .

†2 2 Samuel 11:2-4 .

†3 Judges 16:1-19.