Bible Commentaries
Proverbs 4

Verses 1-2

SURELY these frequent repetitions are as the angel’s visit to the prophet — "waking him, as a man that is wakened out of his sleep." (Zechariah 4:1 .) A mind like Solomon’s, "large even as the sand that is on the seashore" (1 Kings 4:29 ), might readily have made every sentence a fresh discovery of his knowledge. But more suitable to our sluggish and forgetful heart is "the word of the LORD, precept upon precept." (Isaiah 28:13 .) Children are often bereft or destitute of a parental instructor. Here these orphans are taken up, and called to hear the instruction of a father. For truly does the wise man, like the apostle in after days, "exhort and charge, as a father doth his children." (1 Thessalonians 2:11 .)

Solomon evidently speaks from the mouth of God, declaring his doctrine — his law. Therefore he claims attention to know understanding, for I give you good doctrine. (Ecclesiastes 12:9-11 .) To many, exciting (Ezekiel 33:31-32 ), curious and speculative (2 Timothy 4:3-4 ), compromising (Isaiah 30:10 . Jeremiah 5:31 ), self-righteous, self-exalting doctrine (Galatians 1:6-7 ), is more attractive. But — young people! — remember — that which humbles the soul before God; that which exhibits the free grace of the Gospel; which melts down the will, consecrates the heart, imbues with the spirit of the cross — however unpalatable to the flesh — is alone good doctrine for the soul. Therefore forsake it not. Do not be carried away with the senseless cry, — ’Everybody thinks contrary.’ What is the judgment of the mass of mankind worth on the great subject of religion? "This their way is their folly." This is God’s stamp upon man’s "saying," however applauded and "approved" by successive generations. (Psalms 49:13 .) Shall this world’s judgment be preferred to the word of God? "The morning" of the resurrection will reflect the glory of eternity upon the choice of the narrow path. (Psalms 5:14 .)

Verses 3-9

Solomon here claims our attention as a teacher of youth, on account of his own godly education by such a father. He was a tender child (1 Chronicles 22:5 : 1 Chronicles 29:1 ), well-beloved, as an only son.†1 The more dearly he was loved, the more carefully was he taught. Thus we are brought into the family of "the man after God’s heart," to hear him "commanding his child" in the fear and service of the LORD. (Compare also 1 Kings 2:2-4 ; 1 Chronicles 22:6-16 ; 1 Chronicles 28:9-10, 1 Chronicles 28:20 . Compare Genesis 18:19 . Deuteronomy 6:7 .) A special mercy is it to us, if we can tell of an Abraham or a David — of a Lois or an Eunice, having taught and bound us to the ways of God! (2 Timothy 1:5 ; 2 Timothy 3:14-15 .) Parents! remember, a child untaught will be a living shame. (Proverbs 29:15 .) Training discipline, not foolish indulgence, is the truest evidence of affection to our tender and beloved ones. (Proverbs 13:24 ; with 1 Kings 1:6 .)

But let us examine this beautiful specimen of parental instruction.†2 Observe the anxiety for his son’s heart-religion. Let thine heart retain my words. Often (and this is a comfort to the weak memory) words may be lost to the memory, yet practically retained in the heart. This heart-keeping is the path of life (Proverbs 4:13 ; Proverbs 6:23 ; Proverbs 8:34-35 . Isaiah 55:3 . Zechariah 3:7 ), without which all is dead. Observe again the extreme earnestness of the exhortation. Many a parent, like Augustine’s father,†3 insists — ’Get wealth, worldly honour, or wisdom.’ This godly parent inculcates "line upon line" — Get heavenly wisdom; get it with all thy getting — at any cost and pains (Proverbs 23:23 . Compare 1 Kings 10:1 ; Matthew 12:42 ), as the principal thing; and when thou hast got it — forget it not — decline not from it — forsake it not†4 — love†5 — embrace — exalt — her. Such a keeping is she for thy soul! (Proverbs 2:10-18 .) Such a treasure for thy happiness! Such a promoting honour even in this life! Such an ornament of grace in the Church! Such a crown of glory in heaven! This is not the style of a cold pleader, enforcing with decent seriousness some unimportant truth. It is the father, feeling that his child’s soul is perishing, unless it be taught and led in wisdom’s ways. Parents! do we know this stirring concern, anxiously looking out for the first dawn of light upon our child’s soul? Do we eagerly point out to him wisdom as the principal thing, to be gotten first? (Matthew 6:33 .) Is it our own first choice, infinitely above this world’s glitter (1 Kings 3:5-12 . Philippians 3:7-8 ); not only important, but all-important? It can have no place, if it has not the first place. If it be anything, it will be everything. Earthly wisdom may be "a goodly pearl." But this "wisdom from above is the pearl of great price;" worth getting indeed; but only to be got, by "selling all that we have, to buy it." (Matthew 13:45-46 .)

Footnotes

†1 Not really the only son. 2 Samuel 5:14 . 1 Chronicles 3:5 . Thus Isaac was called the only son (i.e. most beloved), when Ishmael was another son: Genesis 22:2, Genesis 22:12, Genesis 22:16, with Genesis 17:19 . So the Church is called "the only one — the choice" — implying others, out of which the choice was made. Song of Song of Solomon 6:9 .

†2 Where David’s instruction begins, is obvious. Where it ends, is not so clear — Whether it be Proverbs 4:6, Proverbs 4:10, Proverbs 4:12, or Proverbs 4:13 ; or as F. Taylor asserts, at the close of the ninth chapter. But as Geier observes — ’Let the reader form his own judgment; provided that we pay due obedience to the instruction, it matters little, whether we have it in the words of David or Solomon.’

†3 Of whom he records — ’This father of mine never troubled himself with any thought of — How I might improve myself towards thee, so that I proved eloquent, though I were withall left undrest by thy tillage’ — Confess. ii. 3.

†4 See the great importance of this continuance, John 8:30-31 . Colossians 1:22-23 . Hebrews 3:6, Hebrews 3:14, contrasted with Matthew 13:20-21 .

†5 Thus Jerome wrote to a friend — "Beg now for me, who am gray-headed, of the Lord, that I may have Wisdom for my companion, of which it is written — ’Love her, and she shall keep thee.’"

Verses 10-13

It is instructive to see a king (whether David or Solomon) not forgetting in the midst of his royal cares his domestic responsibilities. We are told — ’Youth will have its swing.’ ’So’ — adds an old Commentator solemnly — ’it may — to hell.’†1 For where else can a wayward will lead? Let us see the need of guidance of every step, both to take and to avoid. The ways of wisdom assure a happy life in the favor of God. (1 Timothy 4:8, with Proverbs 3:1-2 . Psalms 34:12-14 . 1 Peter 3:10-12 .) And what rest to the parent’s conscience on the deathbed will be the recollection of children, not brought up for the world, but taught in these ways! Yet this cannot be, if the rod, when needed, has been spared; if the will has been indulged; the love of the world cherished. This will be — if godly discipline has been exercised; if the Bible has been laid down as the rule of life; if habits of prayer, love to the service of God, fellowship with his people, have been encouraged. The path, though rough and sometimes lonely, is a right path, and a path of liberty. (Psalms 119:32, Psalms 119:45 .) The single eye will preserve a steady walk. (Proverbs 10:9 . Isaiah 48:17-18 . Matthew 6:22 .) Thou shalt run, and shalt not stumble. (Proverbs 3:21-26 . Hosea 14:9 .)

And yet the animated exhortation to take fast hold, shows the struggle necessary to retain our principles. Feeble, indeed, is our hold, when connected merely with the excitement of novelty (Matthew 13:20-21 ), temporary convictions (Psalms 78:34-36 ; Psalms 106:12-13 ), the restraint of education (2 Chronicles 12:1 ; 2 Chronicles 24:2, 2 Chronicles 24:15-18 ), unestablished knowledge (Galatians 3:1-4 ), or the indulgence of sin. (Mark 6:18-26 .) Truths received only in the understanding, not becoming the daily nourishment of the soul, never fix on the heart. The fast hold of instruction is by a personal living faith; including an intense interest, and persevering pursuit; "continuing in the things which we have heard and been assured of;" cleaving with purpose of heart unto the Lord. (2 Timothy 3:14 . Acts 11:23 ; Acts 2:42 .) As Jacob detained the angel (Genesis 32:26-29 ); as the spouse held fast hold of her Beloved (Song of Song of Solomon 3:4 ); as the disciples "constrained the Savior to abide with them" (Luke 24:28-29 ) — So — young Christian — let her not go, Keep her, as the man "for joy" guarded his precious treasure. (Matthew 13:44 .) So let thy heavenly treasure stand above every earthly blessing. Thus will it be thy life. (Proverbs 3:18 . Ecclesiastes 7:12 .) And while others "turn back, and walk no more" in the way, thine heart will turn to its only spring of happiness — "Lord, to whom shall I go? Thou hast the words of eternal life." (John 6:67-69 .)

Footnotes

†1 Taylor.

Verses 14-17

How often does fellowship with the wicked loosen the fast hold of instruction! Their path is so contrary to the way of instruction, that the very entrance into it is forsaking the way of God. Their character is here drawn in their Father’s image — first sinners, then tempters. Mischief is their meat and drink. (Job 15:16 . Psalms 14:4 .) ’To do evil is more proper and natural than to sleep, eat or drink.’†1 With sleepless eagerness do they pursue their work (Job 24:15-16 . Psalms 36:4 . Micah 2:1 ), caring little for any lengths of violence, so that they do mischief, or cause some to fall. (Proverbs 1:10-14, Proverbs 1:16 ; Proverbs 2:14 ; Proverbs 24:2 . Psalms 10:8 . 2 Peter 2:14 .) Judas with his midnight torches (John 18:3 ); the early morning assemblage of the Jewish rulers (Luke 22:66 ); the frenzied vow of the enemies of Paul;†2 and many a plot in after ages against the Church — all vividly portray this unwearied wickedness.

Yet if we be preserved from this undisguised malignity, what are all the allurements for every rank and circumstance of life, but the more subtle poison of the murderer? A light-minded young person pours into his companion’s ear — simple and inexperienced in the ways of sin — perhaps filthy conversation; or presents before him images of lasciviousness. What but a rooted principle of grace can save his unsuspecting victim? Or again — the venomous infidel, intent upon "spoiling" (Colossians 2:8 ) his fellow-creature of his most precious treasure, drops into his bosom the repetition of the first lie. (Genesis 3:4 .) No principle appears to be given up, no fundamental doctrine denied; yet the foundation of an unwavering confidence is shaken to pieces. And is not this mischief and violence as the murderer’s stab?

Surely then it is mercy, that forbids needless intercourse with the evil man. (Ephesians 5:11 .) With a constitution prone to evil, when the alternative is, whether we shall shun or dare the danger, can we doubt our path? The whole Scripture is on the side of caution, to hazard nothing, except on a plain call of Providence. ’Because we are free, we may not run wild.’†3 Half our virtue we owe to being out of the way of temptation. Observe how the wise man heaps up his words — Enter not into the path — no — not so much as set thy foot into it. If some accident throws thee into it, go not on in it; avoid it with detestation.†4 Pass not by it, lest thou shouldest unwittingly turn in. (Proverbs 5:8 .) Not only avoid it when near, but avoid nearness to it. It is like living in the atmosphere of contagion, in the midst of virulent and fatal disease. The earnest repetition of the warning shows at once the imminency of the danger, and the certainty of the injury. The world around us is the action of mind upon mind. We are continually, through the medium of intercourse, molding ourselves by other minds, and other minds by our own. Intercourse with the ungodly must, therefore, be fraught with fatal contamination. (1 Corinthians 15:33 . Psalms 106:35 . Proverbs 22:24-25 .) The occasions, the company, the borders of temptation — all must be avoided. (Proverbs 9:10, Proverbs 9:15 . Genesis 31:9-10 .)

Young people are apt to plead with those who have the charge of their best interests — ’What harm is there in this or that path?’ Apart from other evils — this is plain. It is a contagious atmosphere. You are drinking in poison. It is far more easy to shun the occasion of sin, than the sin when the occasion presents it; to resist the beginnings, than the progress, of sin. There must, therefore, be no tampering with it; no trial of strength, to see how far our resolutions will keep us. Let the examples of Lot (Genesis 13:10-13 ; Genesis 14:12 ), Dinah (Genesis 34:1-2 ), Solomon (1 Kings 11:1-5 ), Peter (Matthew 26:58, Matthew 26:69-74 ), warn us, how far only the entrance into the path of the wicked may carry us; lengths that we could never have contemplated in prospect without horror. It may appear an harmless outset. But how far on? The entrance is fatally connected with the next step onward. The frightful extent of the probability of falling might make the boldest tremble. Those at least, that know their own corruption and weakness, will shrink back, where you tread lightly. Here and there, indeed, there may be some special miracle of preservation. But no one comes out of the path without hurt (2 Chronicles 18:1-3 ; 2 Chronicles 19:2 ; 2 Chronicles 20:35-37 ); and the general issue is an open door to ruin. To pretend to dread sin without fearing temptation, is self-delusion. Satan has too nearly allied them for us to separate them. The evil company is loved, then the evil of the company.†5 To pray "not to be led into temptation;" yet not to "watch, that we enter not into it" — is practically to contradict our prayers; to mock our God, by asking for what we do not heartily wish. "Walk then with God and with his people, separate from an ungodly world." (Proverbs 9:6 . 2 Corinthians 6:17 .) Yet do not presume upon safety, even in separation from the ungodly. The whole tempting world may be presented to your imaginations. The unsearchable deceitfulness of the heart may bear fearfully upon you. The tempter may in solitude, as with our Lord, put forth his special power. (Matthew 4:1 .) Walk closely with God in secret, and he will spread his almighty covering over you for your security. Avoid fellowship with them, who hinder your fellowship with God. (Psalms 119:63, Psalms 119:114-115, also Psalms 17:4 ; Psalms 26:4-5 .)

Footnotes

†1 Reformers’ Notes.

†2 Acts 23:12. Such a spirit is graphically described by the Classics: —

Et si non aliqua nocuisses, mortuus esses. — Virgil, Eclog. iii. 15.

Ergo non aliter poterit dormire; quibusdam

Somnum rixa facit. — Juvenal, Sat. iii. 278-282.

†3 Bishop Hall’s Contempt. B. xv. 3.

†4Leigh’s Critica Sacra. See Cartwright.

†5 Eusebius mentions a young man, whom St. John committed to the special charge of the Bishop of Ephesus; but who by evil company was drawn away to be a captain of robbers, until St. John went after him, and brought him back. B. iii. c. 20. — Augustine’s recollections of his youthful theft was — ’By myself alone I would not have done it. It was the company that I loved, with whom I did it.’ He adds — ’O nimis iniqua amicitia!’ When they said — ’Come, let us go and do it, I was ashamed not to be as shameless as they.’ — Confess. Lib. ii. 8, 9.

Verse 18

This is a fine contrast of the Christian’s path of light with the dark and dangerous path of the wicked. It is not the feeble wasting light of a taper, nor the momentary blaze of the meteor; but the grand luminary of heaven, "coming out of his chamber, and rejoicing as a strong man to run his race" (Psalms 19:5 ), from earliest dawn to his noon-day glory. And a beautiful sight it is, to see the Christian thus rising out of darkness; not indeed with uniform brightness, but deepening from the first faint beginning of his course; rising higher and higher; widening his circle; advancing onward with increasing brightness unto the perfect day. Knowledge, faith, love, holiness, irradiate every step. It is at first but a glimmering ray, the first dawn of day. He does not come at once into the "marvellous light." There is much — often long-continued — struggle with his own wisdom and self-righteousness. And even when brought to a simple dependence on the great work of Christ, it is long ere he sees the fitness and proportion of its several parts, providing for the honour of every perfection of God, as well as the supply of every want of man. Long also is it, ere he marks the just balance of promise and precept; the sure connection between justification and sanctification; the accurate arrangement, by which, while we are not saved by works, we cannot be saved without them; and while we work ourselves, our strength and trust is in another. Nor is it at the outset that we discern the identity of happiness with conformity to Christ, and find heaven in communion with God, and consecration to his service. Thus also, in the indistinct beginning of the course, sin lies within a narrow compass. It includes little besides the grosser enormities. Many things are thought harmless, which the spiritual law condemns. But as the line becomes more marked, old habits and associations, hitherto unsuspected, become convicted by a clearer light, and are ultimately relinquished. It is in this path that as the Christian "follows on," the eye is more unveiled (Hosea 6:3 . Compare Mark 8:22-25 ), the heart more enlightened, the truth more vividly impressed upon the conscience, the "understanding" more quick in "the fear of the Lord," the taste more discerning between good and evil. Faith now becomes more strong in the Savior’s love, more simple in the promises of God.

Obviously also love will increase as light expands. In proportion to knowledge of our sinfulness and ruin must be the gratitude for the remedy. The view of heaven — in proportion to the clearness of our apprehension of it — must enlarge our love to him, who has obtained our title to it. Thus our knowledge converts itself into a motive, expanding our love more widely to all the legitimate objects of it. We cannot, indeed, always compare its warmth at different periods. But knowledge and love, like the light and heat, must go together under the beams of knowledge; subjection to the Redeemer’s sceptre becomes more unreserved; love rises to a higher estimation, to a closer union with him, to a more intimate complacency in him. Experience may be confused. But light will clear away the mists. Practice in some points may be inconsistent. But the advances, however weak, will be sure. "Beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, even as by the Spirit of the Lord." (2 Corinthians 3:18 . Job 17:9 . Psalms 84:7 .) Such is the path of the just. The devout Nathanael was cheered with the promise of a brighter day. (John 1:46-51 .) The clouds on the minds of the apostles gradually melted away before a brighter sun. (Mark 6:52 ; Mark 10:35 ; Mark 16:14, with John 16:13 ; Acts 2.) The Eunuch and Cornelius, sincerely seeking, rejoiced in the full sunshine of Gospel light. (Acts 8:27-39 ; Acts 10.) The Thessalonian Church shone more and more with Christian graces. (1 Thessalonians 1:3 . 2 Thessalonians 1:3 .)

But is this shining light the picture of my path? There is no command given — "Sun, stand thou still." (Joshua 10:12 .) Therefore it rebukes a stationary profession. It is a rising and advancing, not a declining, sun. Therefore it rebukes a backsliding state. It is not necessary that every thing should be perfect at once. There may be an occasional cloud, or even (as in the cases of David and Peter) a temporary eclipse. But when did the sun fail of carrying its early dawn unto perfect day? Despise not, then, "the day of small things." (Zechariah 4:10 .) But be not satisfied with it. Aim high, and you will reach nearer the mark. A fitful, fluctuating course, instead of illustrating this beautiful figure, throws around the profession a saddening uncertainty. Religion must be a shining and progressive light. We must not mistake the beginning for the end of the course. We must not sit down on the entry, and say to our soul — "Soul — take thine ease." There is no point, where we may repose with complacency, as if there were no loftier heights, which it was our duty to climb. Christian perfection is the continual aiming at perfection. (See Philippians 3:12-15 .) Let us hasten on to the perfect day, when the path of the just shall be eternally consummated; when ’they shall come to full perfection, which is — when they shall be joined to their Head in the heavens.’†1 "Then shall they shine forth as the sun in the kingdom of their Father." (Matthew 13:43 .) And yet even here will not the path of eternity, no less than of time, be shining more and more? Shall we not be exploring that unsearchable "height, and depth, and length, and breadth, that passeth knowledge," until we "be filled with all the fulness of God"? (Ephesians 3:18-19 .) Will not light therefore be more glorious, and love more full of praise and adoration? Yes, surely, the world of eternity will be one perfect day of ever-increasing light and joy. "Their sun shall no more go down — for the LORD shall be their everlasting light. The city had no need of the sun, neither of the moon, to shine in it, for the glory of the Lord did lighten it, and the Lamb is the light thereof."†2

Footnotes

†1 Reformers’ Notes. Comp. Diodati in loco.

†2 Isaiah 60:20. Revelation 21:23 . The LXX version is very beautiful — ’The ways of the righteous shine like the light; they go on shining, until the day be perfected.’ Dr. Watts’ Hymn on the Summer Evening — written for the infant mind, but glowing to the finest taste — furnishes a most exquisite exposition of this verse, —

’How fine has the day been; how bright was the sun,’ &c.

Verse 19

The contrast is more clearly repeated.†1 Each has his own way. The path of the just is glowing light and joy. The way of the wicked is darkness; without direction, comfort, safety, or peace, till "his feet at last stumble on the dark mountains;" till he falls into "the blackness of darkness for ever." (Jeremiah 13:16 . Judges 1:13 . Compare Job 18:5-6, Job 18:18 .) His way is not only dark, but as darkness, a compound of ignorance, error, sin and misery. The love of sin "rebels against the light." (Job 24:13 . John 3:19 . Compare Isaiah 5:20 .) The darkness is willful, and therefore accountable. There is no stumbling in the path of the just. So far as he is upright, the Lord keeps him. (Proverbs 4:12 ; Proverbs 3:23 . Psalms 91:11-12 .) The wicked go on, "groping on as if they had no eyes" (Isaiah 59:10 ); hurrying on blindly into misery, that they can neither foresee nor avoid. (Job 5:14 ; Job 12:25 . Jeremiah 23:12 . Zephaniah 1:17 .) They know not at what they stumble. Oh! if they did, would they not startle, and shrink back? For they stumble on the very foundation of the Gospel! making the rock of salvation a rock of offense. (Romans 9:32-33 . 1 Peter 2:8 .) Would they but listen to the merciful warning of their Lord — "Yet a little time the light is with you: walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth." (John 12:35-36 .)

Footnotes

†1 See the same contrast drawn by our Lord, Matthew 6:22-23 . — Schultens considers the original to express increasing darkness, answering to the increasing light of the opposite path. Comment. in Prov. 4to. 1748. Compare Job 15:23 .

Verses 20-22

These repeated injunctions (Proverbs 3:1 ; Proverbs 5:1 ; Proverbs 6:20-21 ; Proverbs 22:17 ) are an admirable pattern to the Christian Parent or Minister. The desire of wisdom, the first step in the path, is encouraged. The means of obtaining, and the privilege when obtained, are pointed out. Eye, then, the treasure of wisdom habitually. A neglected Bible is the melancholy proof of a heart "alienated from God." For how can we have a spark of love to him, if that Book, which is the full manifestation of his glory, be despised? And yet a superficial acquaintance with it is of no avail. If our ears were bored to the doors of the sanctuary; if the words never departed from our eyes; yet, except they were kept in the heart, our religion would be a notion, not a principle; speculative, not practical; conviction, not love. Nor even here must they possess the mere threshold. Let the word be kept in the midst of the heart. Here only can it be operative (Proverbs 23:26 . Psalms 40:8 ; Psalms 119:11 ); "for out of the heart are the issues of life." (Proverbs 4:23 .) Here it becomes lively and substantial truth. Here, then, let a home be made for it,†1 a consecrated sanctuary in the most honoured chambers of the heart. This inhabitation of the word is a covenant promise — the test of our interest in the Lord. (Jeremiah 31:33 .)

This keeping of the word will be life to those that find it. (Proverbs 4:4, Proverbs 4:10, Proverbs 4:13 ; Proverbs 3:18 .) ’Some medicines are good for one part of the body; some for another. This is good for all the body, and all the soul.’†2 Vigorous and healthy (Proverbs 3:8 ) shall we be, in feeding upon this heavenly manna. We shall not then bear our religion as our cross — as a cumbrous appendage. We shall not drag on in Christian duties as a chain. Godliness will be to us an element of joy. Its functions will be free and lively. The spirit will be a vital glow. The mind will be enriched with Divine wisdom. The heart will be established with gospel grace.

Footnotes

†1 Enoikeitw en ’umin. Colossians 3:16 . (<-- note to e-Sword users: please see the book: this is the word processor’s attempt to transliterate the Greek characters into English).

†2 Cartwright.

Verses 23-27

(Proverbs 4:26 quoted in the NT: Hebrews 12:3)

Invaluable are these rules as our safeguard. Assaulted as we are at every point, every inlet of sin must be strongly guarded — the heart — the mouth — the eye — the feet.

First — the heart — the citadel of man†1 — the seat of his dearest treasure. It is fearful to think of its many watchful and subtle assailants. Let it be closely garrisoned. Let the sentinel be never sleeping on his post. "Take heed to thy way, and keep thy soul diligently." (Deuteronomy 4:9 .)

But the heart must be known in order to be effectually kept. Nothing is more difficult, while nothing is more necessary. If we know not our hearts, we know nothing to any purpose. Whatever else we know, to neglect this knowledge is to be a fool at the best. If we know not our weak points, Satan knows them well — "the sins that most easily beset us."

Then when I know my heart, and feel it to be so dangerous, and in such dangers, the question forces itself upon me — ’Can I keep my heart?’ Certainly not. But, though it be God’s work, it is man’s agency. Our efforts are his instrumentality. He implants an active principle, and sustains the unceasing exercise. (Philippians 2:12-13 . Judges 1:24 with Judges 1:21 .) Conscious faith "commits the keeping of the heart to our faithful Creator." (1 Peter 4:19 . Psalms 25:20 .) This done — in his strength and guidance diligently improve all the means of preservation. Watch unto prayer. Cherish an humble dependent spirit. Live in the atmosphere of the word of God. Resist the admittance of an evil world, even in its most plausible forms. (Judges 8:22-23 . 2 Kings 5:5, 2 Kings 5:16 .) Here lies the conflict to the end. ’The greatest difficulty in conversion is to win the heart to God, and after conversion to keep it with him.’†2 ’What is there’ — asks Mede — ’that will not entice and allure so fickle a thing as the heart from God?’†3 Above all keeping — exhorts the wise man — keep thine heart. Here Satan keeps — here therefore must we keep — special watch. If the citadel be taken, the whole town must surrender. If the heart be seized, the whole man — the affections, desires, motives, pursuits — all will be yielded up. The heart is the vital part of the body. A wound here is instant death. Thus — spiritually as well as naturally — out of the heart are the issues of life. It is the great vital spring of the soul, the fountain of actions, the centre and the seat of principle,†4 both of sin and of holiness. (Matthew 12:34-35 .) The natural heart is a fountain of poison. (Matthew 15:19 .) The purified heart is "a well of living water." (John 4:14 . Compare Proverbs 14:14 .) As is the fountain, so must be the streams. As is the heart, so must be the mouth, the eyes, the feet. Therefore, above all keeping, keep thine heart. Guard the fountain, lest the waters be poisoned. (Compare Genesis 26:18-21 .) Many have been the bitter moments, from the neglect of this guard. All keeping is vain, if the heart be not kept.

But with this keeping, let us not forget to guard the outlets of sin! (Proverbs 13:3 .) What a world of evil does the heart pour out from the froward mouth! (James 3:5-6 .) Commit, therefore, both heart and mouth to Divine discipline. (Psalms 19:13 ; Psalms 141:3-4 .) Then let prayer and faith be the practical principles of Christian watchfulness. Not only shun, but put away — yea — far from thee — the perverse lips. Their evil — be it remembered — extends beyond ourselves. Even should the peace-speaking blood speak peace to ourselves, still will remain the painful sense of injury to our fellow-creatures, perhaps without remedy.

Next to the heart and mouth — keep thine eyes — "the light of the body" (Matthew 6:22 ), the directive faculty of the soul. Yet too often are they a most dangerous inlet to sin. (Genesis 3:6 ; Genesis 6:2 ; Genesis 39:7 . Matthew 5:28 . 2 Peter 2:14 .) Therefore, like Job, "make a covenant with them." (Job 31:1 .) Place them under heavenly restraint. (Psalms 119:37 .) Let them look right on, ’like one ploughing, who must not look back.’†5 Look straight before us. Had Eve done so, she would have looked on the command of her God, not on the forbidden tree. (Genesis 3:3-6 .) Had Lot’s wife looked straight before, instead of "behind her," she would, like her husband, have been a monument of mercy. (Genesis 19:17, Genesis 19:26 .) Achan was ruined by neglecting this rule of wisdom. (Joshua 7:21 .) David’s example calls the holiest of us to godly jealousy.†6 In asking the way to Zion, be sure that your "faces are thitherward." (Jeremiah 50:5 .) The pleasure of sin, and the seductions of a tempting world, do not lie in the road. They would not therefore meet the eye looking right on — straight before us. They belong to the bye-paths on the right hand and on the left, or to some backward track. It is only therefore, when the Christian lingers, turns aside, or turns back, that they come in sight. Take the racer’s motto — "This one thing I do." Eye the mark, and press to it. (Philippians 3:12-14 .) Onwards — upwards — heavenwards.

Lastly, keep your feet. Oh! has not experience, no less than Scripture, shown your need of a circumspect walk? (Ephesians 5:15 .) Snares are laid out for every path, yea for every step in your path; for your meat, your drink, your calling — perhaps more than all — for the service of God. What deep pondering should there be in a path so beset with danger! Every step should be carefully weighed. (Genesis 24:5 . Psalms 39:1 . Daniel 1:8 ; Daniel 6:3-4 .) Joseph pondered, and thereby established his way. (Genesis 39:9-10 . Compare Proverbs 4:14-15 .) Peter, neglecting to ponder, was fearfully sifted. (Matthew 26:58, Matthew 26:69-75 .) David also, looking at the trial of the path, instead of pondering its direction, brought shame upon himself (1 Samuel 27. - 29.); like the trouble, which Christian made for himself in the smooth exchange of Bye-path meadow for the rough and strait road. ’The habit of calm and serious thinking makes the real difference between one man and another.’†7

Here, then, is the voice of wisdom. Beware of mistaking presumption for faith, temptations for Providential appointments. Never forsake a plain for a doubtful command. (1 Kings 13:18-22 .) Estimate every step by its conformity to the known will of God. Dare not to advance one step without God. (Joshua 9:14 .) In his path you may "tread upon the lion and adder" without hurt. (Psalms 91:11-13 .) But who shall venture into a path of his own choosing, without a wound? See that "your feet are straight," like those of the Cherubim.†8 "The pleasures of sin" lie on the right hand and on the left. The eyes therefore, looking right on, escape the sight. The pondering foot is established in steady perseverance; and, by marking small deviations (See Sirach 19:1 ), and never turning out of the straight path to avoid a cross, is removed from evil.

May we all have grace and wisdom to ponder these sound practical rules! The man of God must only have one standard. (Isaiah 8:20 .) He must "know no man after the flesh." (2 Corinthians 5:16 .) He must often put aside the Church, no less than the world, that he may listen more closely to the command — Walk before me. (Genesis 17:1 .) He must discern and crush the first motions of corruption; guarding every avenue of sin — the senses — the memory — the imagination — the touch — the taste. He must walk by the straight rule of the Gospel; else will he not only bring discomfort upon himself, but stumbling to the Church. (Galatians 2:11-14 .) A single eye, steadily fixed upon the One Object, will make the path luminous. (Matthew 6:22 .) Straightforward progress will insure prosperity. (Deuteronomy 17:20 . Joshua 1:7-8 .) Keeping the middle path, and daily lifting up the voice for restraint and guidance. (Psalms 119:37 ; Psalms 143:8-10 .)

"Thine ears shall hear the word behind thee, saying, This is the way: walk ye in it, when ye turn to the right hand, and when ye turn to the left."†9

Footnotes:

†1 Schultens.

†2 Flavel’s Saint Indeed — a searching and valuable Treatise.

†3 See his valuable sermon on this text.

†4 Schultens.

†5 Cartwright. Compare Luke 9:62 .

†6 2 Samuel 11:2 . Mede, ut supra.

†7 Dr. Abercrombie.

†8 Ezekiel 1:7-9. Compare Hebrews 12:13 . Nearly the LXX. translation of the last clause of verse 26.

†9 Isaiah 30:21. Compare Deuteronomy 2:27 ; Deuteronomy 5:32 . The LXX. and Vulgate add here — ’For God knows the ways on the right hand. But those on the left are crooked. But he shall make straight thy paths, and advance thy goings in peace.’ Geier remarks — ’We have no ear for these words, as not belonging to the holy fountain. We leave them to the Papists.’ Cartwright’s exposition of this middle path is valuable. ’It is as if the royal way was hemmed in by the sea, and a fall over either side were danger of drowning. Some are too greedy; others too ascetic. Some are too bold; other too diffident. Some neglect the Mediator; others seek new Mediators. Some flee the cross; others make one. Some tamper with Popery; others, from the dread of it, hazard the loss of valuable truth.’