Bible Commentaries
Proverbs 11

Verse 18

DISCOURSE: 776
PORTION OF THE WICKED AND THE RIGHTEOUS CONTRASTED

Proverbs 11:18. The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

TO a superficial observer the wicked appear to have a far better portion than the righteous: for it is certain, that, in respect of earthly things, the wicked have the larger share; whilst the righteous, whether poor or not in this world’s goods, are objects of general hatred and contempt. But, if we examine more attentively, we shall find that the advantage is decidedly and universally on the side of the righteous: for the wicked man, how prosperous soever he may be, “worketh a deceitful work,” but to the righteous, however depressed he may be for a season, shall be a sure reward.
Let us notice the contrast which is here formed between the righteous and the wicked;

I.

In their characters—

Though “the wicked” are not distinguished in this place by any appropriate description, yet they are sufficiently marked by standing in contrast with the righteous, whose characters are accurately defined. The one “sow righteousness,” which the other neglect to sow.

1.

Let us consider this distinction—

[The sowing of righteousness imports, that the person so engaged deliberately and with diligence endeavours to fulfil the will of God; and that he does so with a view to a future harvest. The great “commandment” under the Gospel being, “that we believe in the name of the only-begotten Son of God [Note: 1 John 3:23.],” he makes that his first concern. He comes to Christ daily as a self-ruined sinner, and looks to him as the appointed Saviour of the world. He seeks to be washed in his blood from all his sins, and to be renewed by his Spirit after the Divine image. In a word, his daily consolation is, “In the Lord have I righteousness and strength [Note: Isaiah 45:24.].” The aim of his soul is also to “walk in all things as Christ walked;” to cultivate altogether “the mind that was in him:” and so to approve himself to God in the whole of his conduct, that in the last day that testimony may be given him from the lips of his applauding Judge, “Well done, good and faithful servant; enter thou into the joy of thy Lord.”

“The wicked,” on the Contrary, has no such thoughts, no such desires. An interest in the Saviour is not of any great importance in his eyes, because he feels no need of it, and concludes of course that he possesses all that is requisite for his acceptance with God. As for “mortifying his earthly members,” and “crucifying the flesh with the affections and lusts,” that is a work to which he is utterly averse. He rather studies to gratify himself, and to follow the bent of his own carnal inclinations. He may not indulge in gross sins: but he is altogether earthly: and whatever he may have of religion, it is a mere form, that engages not his heart, not is in any respect the delight of his soul.
In a word, the one looks forward to a future harvest, and sows with a view to that; the other looks no further than to this present world, and has all his desires bounded by the things of time and sense.]

2.

Let us see how far this distinction is confirmed by the word of God—

[This is the very distinction which St. Paul himself makes between the carnal and the spiritual man; “They that are after the flesh do mind the things of the flesh; and they that are after the Spirit, the things of the Spirit [Note: Romans 8:5.].” The one “seeks his own things, and not the things that are Jesus Christ’s [Note: Philippians 2:21.]:” the other “lives not unto himself, but unto Him who died for him and rose again [Note: Romans 14:7-8.].”

It is here particularly to be noticed, that the Scriptures do not make the distinction to consist in outward acts, but in the inward habit of the mind: the wicked is not necessarily distinguished by open irregularities; but he makes self the end, and aim, and object of his life; whilst “the righteous liveth altogether for, and to, his God.”]

A similar difference will be found between them,

II.

In their end—

The wicked follows a mere shadow, which eludes his grasp—
[He seeks for happiness, and hopes to find it in the path which he has marked out for himself. But “he worketh a deceitful work,” which invariably disappoints his hopes. Whatever be the gratification afforded him, it is transient, and brings no solid satisfaction with it. Whether his pursuit be more sensual, or more refined, it still leaves in the bosom an aching void, which the world can never fill. Solomon tried every thing that was within the reach of mortal man, intellectual as well as sensual; and, after a full experience of it all, declared it all to be “vanity and vexation of spirit.” And, if there be a man in the universe who is able from experience to give any other testimony respecting it, we will be content that that man shall walk in his own ways, and not in the ways of God. But we have no fear that this concession will be productive of any evil; for there is not a man in the whole world that will presume to avail himself of it, since there is no man whose conscience does not tell him that the creature altogether is a broken cistern, and that no true happiness can be found, but in Christ the fountain of living waters.]
The righteous, on the coutrary, have a sure reward—
[The seed he sows may lie a long time under the clods, and may seem as if it were buried for ever: but it shall spring up in due season, and bring with it a harvest of solid joy. The Scripture attests, that “the work of righteousness is peace [Note: Isaiah 32:17.],” and that “in keeping of God’s commandments there is great reward [Note: Psalms 19:11.].” And so it is invariably found. This “reward is sure” on two accounts: one is, that his success is independent of all casualties: and the other is, that it is secured to him by the promise of God himself. Happiness as arising from earthly things may be altogether destroyed by disease or accident, or pains either of body or mind: but spiritual happiness is independent of all these things, and often derives a zest from those very things which seem most calculated to subvert it.

If we look to a future state, where the wicked, notwithstanding all their neglect of heavenly things, hope to have a portion with the righteous, we shall see the text fulfilled in all its extent. What surprise and anguish will seize hold upon the wicked the very instant he opens his eyes in the eternal world! Conceive of “the Rich Man” summoned from his carnal indulgences into the presence of his God: how little did he imagine but a few days before in what such a life would issue [Note: Luke 16:23.]! How deceitful had his work been, and how delusive all his hopes! But the righteous is sure to find his hopes realized, and his highest expectations infinitely exceeded: for God’s express determination is, that “whatsoever any man soweth, that shall he also reap: he that soweth to the flesh shall of the flesh reap corruption; and he who soweth to the Spirit shall of the Spirit reap life everlasting [Note: Galatians 6:7-8.].”]

See then,
1.

The wisdom of true piety—

[Wisdom consists in pursuing the best ends by the fittest means. Now I would ask, What end is to be compared with eternal life? And by what other means can it be sought, than by those mentioned in the text? Let me then entreat you to “walk, not as fools, but as wise, redeeming the time:” for now is the seed time; and you will to all eternity reap according to what you sow: “if you sow iniquity, you will reap vanity [Note: Job 4:8. Proverbs 22:8.]:” “if you sow the wind, you will reap the whirlwind [Note: Hosea 8:7.]:” but if you “plow up your fallow ground, and sow in righteousness, you shall reap in mercy,” both in this world and the world to come [Note: Hosea 10:12.]. Let me however add, that you must not be sparing of your seed: for, “if you sow sparingly, you will reap sparingly; but if you sow bountifully, you shall reap also bountifully [Note: 2 Corinthians 9:6.].”]

2.

The folly of neglecting the immortal soul—

[Men will deride piety, because it is cultivated by few; and applaud worldliness, because its advocates are many. But the broad road is not at all the safer because it is trodden by so many, nor the narrow way the less safe because it is trodden by so few. Each path will have its proper termination, and issue in the state that God has assigned to it [Note: Matthew 7:13-14.]. Can any thing then be conceived more foolish than to put our eternal happiness on such an issue, that it cannot possibly be attained but at the expense of God’s veracity? Truly if such conduct were pursued in reference to this world, it would be accounted not only folly, but madness itself. It is represented by Solomon as a “laying in wait for our own blood, and lurking privily for our own lives [Note: Proverbs 1:18.],” yea, and as a “being in love with death itself [Note: Proverbs 8:36.]. Let me then urge all of you now to seek “the one thing needful:” and let me encourage you to it by this consideration, that, “if you sow in tears, you shall reap in joy: and if you now go on your way weeping, bearing precious seed, you shall doubtless come again with rejoicing, bringing your sheaves with you [Note: Psalms 126:5-6.].”]

Verse 25

DISCOURSE: 777
CHRISTIAN LIBERALITY ENCOURAGED

Proverbs 11:25. The liberal soul shall be made fat: and he that watereth shall be watered also himself.

IF only we be careful to divest our statements of every thing which carries with it the idea of merit, it is scarcely possible to speak too strongly in praise of liberality, as lovely in itself, and as acceptable to God. To speak of it as contributing in any degree to justify the soul before God, would doubtless be a fatal error; but as rewardable, and certain to be rewarded both in this life and the life to come, we ought to speak of it: and the squeamish jealousy which is entertained on this head, and which fears to declare all that God’s blessed word contains upon the subject, is, in my apprehension, extremely erroneous and unbecoming.

The words which I have just read will lead me to shew you,

I.

The spirit we should possess—

In my text we see a spirit of liberality, and a spirit of benevolence; the one constituting an internal principle in the soul, the other displaying itself in active exertions towards all within our sphere. Let me call your attention, then, to,

1.

A spirit of liberality—

[The liberal hand is good; but the liberal soul is far better: and this it is which every Christian should possess. We should consider all that we have as so many talents committed to us by our heavenly Master, to be improved for him. Our time, our property, our influence, should all be considered his; and nothing as really ours, but the honour and happiness of employing all for God. We can easily conceive what the feelings of an angel would be, if he were sent from heaven to dispense blessings of any kind: there would be no grudging of his time and labour, nor would there be any pride and self-complacency in his mind on account of his fidelity in the execution of his office. He would consider himself simply as God’s servant; and find all his delight in doing the will of Him who sent him, and in being instrumental to the welfare of mankind. If this appear too strong an image, I must say, Instead of being too strong, it falls far short of the example which our blessed Lord has set before us: “Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2 Corinthians 8:9.].” This is the true standard at which we should aim; even such a delight in advancing the welfare of others, as disposes us to encounter whatever self-denial may be requisite for the attainment of our end. This may properly be called “a liberal soul.”]

2.

A spirit of benevolence—

[Principles in the heart must shew themselves by actions in the life. To “water others” should be the employment of us all. The whole world is the garden of the Lord. All of us are his plants; and all of us his husbandmen, that should be occupied in watering the plants around us. Whether our capacity for exertion be greater or less, we should endeavour to improve it for God and man. If we have but one talent, we should not hide it in a napkin, but employ it for the Lord. We should consider what it is that every plant around us wants, in order that we may minister, as far as we are able, to its necessities. Does any need instruction, or comfort, or temporal relief? We should adapt our labours to his necessities, and look to God for his blessing on our endeavours. Day by day the earthly husbandman is so occupied; and it is an employment in which we should daily engage, and of which we never should be weary. At the close of every day we should have the same testimony from conscience as holy Job enjoyed: “When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me; and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not, I searched out [Note: Job 29:11-16.].”]

Such being the proper spirit of a Christian, let us consider,

II.

The benefits that will accrue to the possessor of it—

However great may be the good which a person of this spirit may do, I hesitate not to say, that he will receive far greater benefits than he imparts: he will receive them,

1.

From the very exercise of the principle itself—

[The high-priest within the vail, whilst offering incense before his God, was regaled with the odours of his own offering; a privilege which no other individual was permitted to enjoy. So the person who exercises love will derive from that very employment a blessedness of which no one else can form any just conception. Well is it said, in a foregoing verse of this chapter, “A merciful man doeth good to his own soul [Note: ver. 17.].” The exercise of liberality and benevolence tends exceedingly to the suppression of evil in the soul, and to the cultivation and establishment of every holy disposition [Note: Mark the contrast which it drawn, 1 Timothy 6:10-11.] — — — And is it not a sweet evidence to the soul, that God has wrought a good work within it? No doubt it is: for if we “love, not in word and in tongue, but in deed and in truth,” we may, from that very circumstance, “know that we are of the truth, and may assure our hearts before God [Note: 1 John 3:18-19.].” Indeed this is no small part of the recompence which God will bestow on those who serve him with fidelity: he would even consider himself as unrighteous and unjust if he did not thus remember our work and labour of love, which we have shewed toward his name in ministering to his saints:” and on this very ground the Apostle says, “We desire that every one of you do shew the same diligence unto the full assurance of hope unto the end [Note: Hebrews 6:10-11.].”]

2.

From the immediate agency of Almighty God—

[God has said, that “what we give to the poor, we lend unto him, and he will repay it again [Note: Proverbs 19:17.].” And this he will do both in this life and in the life to come. Very remarkable is his promise in relation to the present life: “Give, and it shall be given unto you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with what measure ye mete withal, it shall be measured to you again [Note: Luke 6:38.].” In a spiritual view, more especially, will God recompense his faithful people. Hear the words of the Prophet Isaiah, which remarkably accord with the expressions of our text: “If thou draw out thy soul not thy purse, but thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day; and the Lord shall guide thee continually, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [Note: Isaiah 58:10-11.].” Nor shall our labours of love be forgotten of Him in the eternal world. He holds forth this as an encouragement to us to exert ourselves in all the offices of love: “Charge them that are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life [Note: 1 Timothy 6:18-19.].” And that no doubt may remain on this head, he tells us expressly, that such persons shall “be recompensed at the resurrection of the just:” and that to those who have administered to the relief of the poor and the distressed, he will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Thus freely and thus richly shall “he who watereth be watered also himself;” yea, as the prophet says, “with showers of blessings shall he be blessed [Note: Ezekiel 34:26.].]

We may clearly see from hence,
1.

From whence proceeds that leanness, of which so many complain—

[Many complain, that, notwithstanding the Gospel is so rich in its blessings, they are not happy. But I believe it will be generally found, that they who complain thus live only for themselves. I think it almost impossible that they who live for God and for their fellow-creatures should not be happy. Such circumstances as Job’s may exist, but they are rare; and even he himself endured them but for a time. Examine, then, your state as before God, and see whether you possess the dispositions of which my text speaks: for, if you do not, how is it possible that you should have any blessing from the Lord? Hear what Job would have thought of such a state as yours: “If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel alone, and the fatherless have not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; then let mine arm fall from the shoulder-blade, and mine arm be broken from the bone [Note: Job 31:16-22.].” What you sow, you must expect to reap: and if you “sow but sparingly,” in the way of love and mercy, “you shall reap but sparingly” of those blessings which the God of love and mercy will bestow.]

2.

What encouragement we have to proceed in the work before us—

[The charity which I would propose to your support is worthy of all the aid which you can afford to give it [Note: Here enter into a description of the particular charity: and if it be a Benevolent Society, address separately the Contributors who “give,” and the Visitors who “water.”] — — — And for your encouragement, I will appeal to all: Who amongst you ever abounded in liberality, without finding it a source of joy? or who ever watered others, without being himself watered of the Lord? — — — If I considered only the charity before us, I should urge you to be liberal: but I chiefly urge it because “I desire fruit that may abound to your account [Note: Philippians 4:17.].”]

Verse 30

DISCOURSE: 778
THE WISDOM OF WINNING SOULS

Proverbs 11:30. He that winneth souls, is wise.

REAL piety is operative, and influential on the whole life; and discovers itself very principally in labours of love to those around us. “The fruit of the righteous is” very fitly compared to “a tree of life,” which administers to the welfare of all who come under its benignant shade. True, indeed, such persons are often regarded only as weak enthusiasts; and are despised in proportion as they exert themselves for the benefit of their fellow-creatures. But they have a good report from God himself, who says concerning them, “He that winneth souls, is wise.”
This sentence it shall be my endeavour to confirm: and confirmed it will be beyond all doubt, if we consider what may be justly said in vindication of every one who engages in this good work.

I.

The object he proposes to himself is most excellent—

[What in the universe is there worthy to be compared with an immortal soul? — — — And what work can be compared with that which is done for the soul, in its conversion to God? — — — Think of its being plucked as a brand out of the fire of hell itself — — — Think of its being restored to the favour of its offended God — — — Think of its being transformed into the divine image — — — Think of its being exalted to a participation of all the glory and felicity of heaven — — — Is there any object that can stand in competition with this? What is the acquisition of crowns and kingdoms in comparison of this? — — —]
Further,

II.

The labour he bestows upon it is most beneficial,

1.

To the soul he wins—

[Let the foregoing hints be duly contemplated; and then say what a benefactor he is, “who turns a man from the error of his ways, and saves a soul alive [Note: James 5:19-20.]” — — —]

2.

To the world around him—

[Man, in his unconverted state, is a snare to all around him. By his example at least, if not by any avowed declarations, he teaches men to think that the concerns of this world are most worthy of their attention, and that the concerns of the soul are only of secondary importance. — — — But, when once he is truly turned to God, the honour of God is dear unto him, and the welfare of immortal souls lies near his heart — — — For the extension of the Redeemer’s kingdom he prays in secret, and labours according to his ability in the sphere wherein he moves. “Thy kingdom come,” is the language, not of his lips only, but of his heart also. He now lives, not for himself, as heretofore, but for God, for his Saviour, for his fellow-men; and whatever he possesses he considers as a talent to be improved for them — — — Now, therefore, he becomes “a light in the world;” and, from being an agent of Satan to advance the kingdom of darkness, he is a favoured instrument of Jehovah, to promote in every way the happiness and salvation of the human race — — — Who can calculate the benefits accruing from such a change?]

3.

To himself also—

[Who ever laboured for God without receiving in his own soul a rich reward [Note: Psalms 19:11.]?” “Who ever watered others, and was not himself watered by the Lord [Note: ver. 25.]?” The very graces which a man exercises, in winning souls to God, diffuse a sweet serenity, a holy joy, over the whole man, and assimilate him to his Lord and Saviour, and render him meet for the inheritance that is reserved for him. I may add also, his very labour augments for him the weight of glory that is reserved for him in heaven: for God has said, in reference to this very thing, that “every man shall receive according to his own labour [Note: 1 Corinthians 3:8.];” and that “they who turn many to righteousness shall shine as the stars, for ever and ever [Note: Daniel 12:3.].”

Is not he “wise,” then, who engages in such a work as this?]
In addition to all this I must say,

III.

The end he accomplishes is most glorious—

[This is the end which God the Father had in view, when he delegated to his Son the office of redeeming man — — — This was the end for which our adorable Saviour “left the bosom of the Father,” and assumed into union with himself our fallen nature, and led a life of sorrow upon earth, and at last died for us upon the cross. To this he looked forward, as “the joy that was set before him, for the which he endured the cross and despised the shame [Note: Hebrews 12:2.].” And when he beholds this as the fruit of his sufferings, he is altogether “satisfied with the travail of his soul [Note: Isaiah 53:11.]”— — — The Holy Spirit also regards this as the end for which he performs his part in the economy of redemption. For what does he “strive with rebellious man [Note: Genesis 6:3.]?” For what end does he enlighten, quicken, sanctify the souls of men, or refresh and invigorate them with his heavenly consolations? All of this is to “glorify Christ [Note: John 16:14.],” in the salvation of man. In truth, it is in this work that every person of the Godhead will be glorified to all eternity. What is it that illustrates in harmonious union all the perfections of the Deity? — — — What is it that is the one subject of praise and adoration amongst all the heavenly hosts? Is not this the song of all that have been redeemed? “To him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto our God, to him be glory and dominion for ever and ever [Note: Revelation 1:5-6.].” Even the angels, that never sinned, add their “Amen to this; and sing their praises unto God who sitteth upon the throne, and unto the Lamb for ever and ever [Note: Revelation 5:11-13.].”

Compare with this work, then, “all the labour that is done under the sun,” and it is no better than laborious folly. Not he that accumulates to himself wealth or honour, but “he that winneth souls, is wise.”]

What, in conclusion, shall I say? What?
1.

Let every one seek the salvation of his own soul—

[Is it wisdom to win the souls of others? What folly, then, must it be to lose our own? — — — In this labour we have more abundant encouragement. We may seek to save others, and fail in our attempt: but who ever failed, that sought salvation for his own soul? Find, in the annals of the whole world, one who ever looked to Christ in vain? Who ever washed in the fountain of his blood in vain? or for whom did the grace of Christ ever prove inadequate and insufficient? Let the world deride this labour as folly, if they please: they will soon see who it is that is really wise; and will soon condemn themselves, more bitterly than now the most envenomed amongst them condemn the righteous: “We fools accounted their life madness, and their end to be without honour: but now we see how greatly we have erred from the way of truth [Note: Wisd. 5:4–6.].” — — — Who then is wise among you, let him “give himself wholly” to the concerns of his soul; for “the wise shall inherit glory; but shame shall be the promotion of fools [Note: Proverbs 3:35.].”]

2.

Let every one seek also the salvation of others—

[There are many ways in which this may be done [Note: Here any particular means may be insisted on, according as the particular occasion may require: for instance, The Ministry—The Visiting of the Sick—The Instructing of Children—The Sending forth of the Holy Scriptures—The Support of Missions, &c. &c.] — — — In particular, let every one attend to his own household. For these, in a more especial manner, is every one responsible — — — But in whatever way our exertions are called forth, let us remember that they must be used in a wise, discreet, affectionate manner. We must doubtless declare the whole counsel of God: but, if we would succeed in our labours, we must endeavour to “win souls” by love, and not drive them away by severity and terror — — —]