'My son, if thine heart be wise, my heart shall rejoice, even mine.
16. Yea, my reins shall rejoice, when thy lips speak right things. 17.
Let not thine heart envy sinners: but be thou in the fear of the Lord
all the day long. 18. For surely there is an end; and thine
expectation shall not be cut off. 19. Hear thou, my son, and be wise,
and guide thine heart in the way. 20. Be not among winebibbers; among
riotous eaters of flesh: 21. For the drunkard and the glutton shall
come to poverty: and drowsiness shall clothe a man with rags. 22.
Hearken unto thy father that begat thee, and despise not thy mother
when she is old. 23. Buy the truth and sell it not; also wisdom, and
instruction, and understanding.'--PROVERBS xxiii. 15-23.
The precepts of this passage may be said to sum up the teaching of the
whole Book of Proverbs. The essentials of moral character are
substantially the same in all ages, and these ancient advices fit very
close to the young lives of this generation. The gospel has, no doubt,
raised the standard of morals, and, in many respects, altered the
conception and perspective of virtues; but its great distinction lies,
not so much in the novelty of its commandments as in the new motives
and powers to obey them. Reverence for parents and teachers, the
habitual 'fear of the Lord,' temperance, eager efforts to win and
retain 'the truth,' have always been recognised as duties; but there
is a long weary distance between recognition and practice, and he who
draws inspiration from Jesus Christ will have strength to traverse it,
and to do and be what he knows that he should.
The passage may be broken up into four parts, which, taken together,
are a young life's directory of conduct which is certain to lead to
peace.
I. There is, first, an appeal to filial affection, and an unveiling of
paternal sympathy (verses 15, 16). The paternal tone characteristic of
the Book of Proverbs is most probably regarded as that of a teacher
addressing his disciples as his children. But the glimpse of the
teacher's heart here given may well apply to parents too, and ought to
be true of all who can influence other and especially young hearts.
Little power attends advices which are not sweetened by manifest love.
Many a son has been kept back from evil by thinking, 'What would my
mother say?' and many a sound admonition has been nothing but sound,
because the tone of it betrayed that the giver did not much care
whether it was taken or not.
A true teacher must have his heart engaged in his lessons, and must
impress his scholars with the conviction that their failure drives a
knife into it, and their acceptance of them brings him purest joy. On
the other hand, the disciple, and still more the child, must have a
singularly cold nature who does not respond to loving solicitude and
does not care whether he wounds or gladdens the heart which pours out
its love and solicitude over him. May we not see shining through this
loving appeal a truth in reference to the heart of the great Father
and Teacher, who, in the depths of His divine blessedness, has no
greater joy than that His children should walk in the truth? God's
heart is glad when man's is wise.
Note, also, the wide general expression for goodness--a wise heart,
lips speaking right things. The former is source, the latter stream.
Only a pure fountain will send forth sweet waters. 'If thy heart
become wise' is the more correct rendering, implying that there is no
inborn wisdom, but that it must be made ours by effort. We _are_
foolish; we _become_ wise.
What the writer means by wisdom he will tell us presently. Here he
lets us see that it is a good to be attained by appropriate means. It
is the foundation of 'right' speech. Nothing is more remarkable than
the solemn importance which Scripture attaches to words, even more, we
might almost say than to deeds, therein reversing the usual estimate
of their relative value. Putting aside the cases of insincerity,
falsehood, and the like, a man's speech is a truer transcript of
himself than his deeds, because less hindered and limited by
externals. The most precious wine drips from the grapes by their own
weight in the vat, without a turn of the screw. 'By thy words thou
shalt be justified, and by thy words thou shalt be condemned.' 'God's
great gift of speech abused' is one of the commonest, least
considered, and most deadly sins.
II. We have next the one broad precept with its sure reward, which
underlies all goodness (verses 17, 18). The supplement 'be thou,' in
the second clause of verse 17, obscures the close connection of
clauses. It is better to regard the verb of the first clause as
continued in the second. Thus the one precept is set forth negatively
and positively: 'Strive not after [that is, seek not to imitate or be
associated with] sinners, but after the fear of the Lord.' The heart
so striving becomes wise. So, then, wisdom is not the result of
cultivating the intellect, but of educating the desires and
aspirations. It is moral and religious, rather than simply
intellectual. The magnificent personification of Wisdom at the
beginning of the book influences the subsequent parts, and the key to
understanding that great conception is, 'The fear of the Lord is the
beginning of Wisdom.' The Greek goddess of Wisdom, noble as she is, is
of the earth earthy when contrasted with that sovereign figure. Pallas
Athene, with her clear eyes and shining armour, is poor beside the
Wisdom of the Book of Proverbs, who dwelt with God 'or ever the earth
was,' and comes to men with loving voice and hands laden with the
gifts of 'durable riches and righteousness.'
He is the wise man who fears God with the fear which has no torment
and is compact of love and reverence. He is on the way to become wise
whose seeking heart turns away from evil and evil men, and feels after
God, as the vine tendrils after a stay, or as the sunflower turns to
the light. For such wholehearted desire after the one supreme good
there must be resolute averting of desire from 'sinners.' In this
world full of evil there will be no vigorous longing for good and God,
unless there be determined abstention from the opposite. We have but a
limited quantity of energy, and if it is frittered away on
multifarious creatures, none will be left to consecrate to God. There
are lakes which discharge their waters at both ends, sending one
stream east to the Atlantic and one west to the Pacific; but the heart
cannot direct its issues of life in that fashion. They must be banked
up if they are to run deep and strong. 'All the current of my being'
must 'set to thee' if my tiny trickle is to reach the great ocean, to
be lost in which is blessedness.
And such energy of desire and direction is not to be occasional, but
'all the day long.' It is possible to make life an unbroken seeking
after and communion with God, even while plunged in common tasks and
small cares. It is possible to approximate indefinitely to that ideal
of continually 'dwelling in the house of the Lord'; and without some
such approximation there will be little realising of the Lord, sought
by fits and starts, and then forgotten in the hurry of business or
pleasure. A photographic plate exposed for hours will receive the
picture of far-off stars which would never show on one exposed for a
few minutes.
The writer is sure that such desires will be satisfied, and in verse
18 says so. The 'reward' (Rev. Ver.) of which he is sure is the
outcome of the life of such seekers after God. It does not necessarily
refer to the future after death, though that may be included in it.
But what is meant is that no seeking after the fear of the Lord shall
be in vain. There is a tacit emphasis on 'thy,' contrasting the sure
fulfilment of hopes set on God with the as sure 'cutting of' of those
mistakenly fixed upon creatures and vanities. Psalm xxxvii. 38, has
the same word here rendered 'reward' and declares that 'the future [or
reward] of the wicked shall be cut off.' The great fulfilment of this
assurance is reserved for the life beyond; but even here among all
disappointments and hopes of which fulfilment is so often
disappointment also, it remains true that the one striving which
cannot be fruitless is striving for more of God, and the one hope
which is sure to be realised, and is better when realised than
expected, is the hope set on Him. Surely, then, the certainty that if
we delight ourselves in God He will give us the desires of our hearts,
is a good argument, and should be with us an operative motive for
directing desire and effort away from earth and towards Him.
III. Special precepts as to the control of the animal nature follow in
verses 19-21. First, note that general one of verse 19, 'Guide thine
heart in the way.' In most general terms, the necessity of
self-government is laid down. There is a 'way' in which we should be
content to travel. It is a definite path, and feet have to be kept
from straying aside to wide wastes on either hand. Limitation, the
firm suppression of appetites, the coercing of these if they seek to
draw aside, are implied in the very conception of 'the way.' And a man
must take the upper hand of himself, and, after all other guidance,
must be his own guide; for God guides us by enabling us to guide
ourselves.
Temperance in the wider sense of the word is prominent among the
virtues flowing from fear of the Lord, and is the most elementary
instance of 'guiding the heart.' Other forms of self-restraint in
regard to animal appetites are spoken of in the context, but here the
two of drunkenness and gluttony are bracketed together. They are
similarly coupled in Deuteronomy xxi. 20, in the formula of accusation
which parents are to bring against a degenerate son. Allusion to that
passage is probable here, especially as the other crime mentioned in
it--namely, refusal to 'hear' parental reproof--is warned against in
verse 22. The picture, then, here is that of a prodigal son, and we
have echoes of it in the great parable which paints first riotous
living, and then poverty and misery.
Drunkenness had obviously not reached the dimensions of a national
curse in the date when this lesson was written. We should not put
over-eating side by side with it. But its ruinous consequences were
plain then, and the bitter experience of England and America repeats
on a larger scale the old lesson that the most productive source of
poverty, wretchedness, rags, and vice, is drink. Judges and social
reformers of all sorts concur in that now, though it has taken fifty
years to hammer it into the public conscience. Perhaps in another
fifty or so society may have succeeded in drawing the not very obscure
inference that total abstinence and prohibition are wise. At any rate,
they who seek after the fear of the Lord should draw it, and act on
it.
IV. The last part is in verses 22 and 23. The appeal to filial duty
cannot here refer to disciple and teacher, but to child and parents.
It does not stand as an isolated precept, but as underscoring the
important one which follows. But a word must be spared for it. The
habits of ancient days gave a place to the father and mother which
modern family life woefully lacks, and suffers in many ways for want
of. Many a parent in these days of slack control and precocious
independence might say, 'If I be a father, where is mine honour?'
There was perhaps not enough of confidence between parent and child in
former days, and authority on the one hand and submission on the other
too much took the place of love; but nowadays the danger is all the
other way--and it is a very real danger.
But the main point here is the earnest exhortation of verse 23, which,
like that to the fear of the Lord, sums up all duty in one. The
'truth' is, like 'wisdom,' moral and religious, and not merely
intellectual. 'Wisdom' is subjective, the quality or characteristic of
the devout soul; 'truth' is objective, and may also be defined as the
declared will of God. The possession of truth is wisdom. 'The entrance
of Thy words giveth light.' It makes wise the simple. There is, then,
such a thing as 'the truth' accessible to us. We can know it, and are
not to be for ever groping amid more or less likely guesses, but may
rest in the certitude that we have hold of foundation facts. For us,
the truth is incarnate in Jesus, as He has solemnly asserted. That
truth we shall, if we are wise, 'buy,' by shunning no effort,
sacrifice, or trouble needed to secure it.
In the lower meanings of the word, our passage should fire us all, and
especially the young, to strain every muscle of the soul in order to
make truth for the intellect our own. The exhortation is needed in
this day of adoration of money and material good. Nobler and wiser far
the young man who lays himself out to know than he who is engrossed
with the hungry desire to have! But in the highest region of truth,
the buying is 'without money and without price,' and all that we can
give in exchange is ourselves. We buy the truth when we know that we
cannot earn it, and forsaking self-trust and self-pleasing, consent to
receive it as a free gift. 'Sell it not,'--let no material good or
advantage, no ease, slothfulness, or worldly success, tempt you to
cast it away; for its 'fruit is better than gold,' and its 'revenue
than choice silver.' We shall make a bad bargain if we sell it for
anything beneath the stars; for 'wisdom is better than rubies,' and he
has been cheated in the transaction who has given up 'the truth' and
got instead 'the whole world.'