Produced by John Hagerson and Mrs. Faith Ball
Transcriber's Notes
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CAPS correctly.
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- The text comments on, but does not include, the text of the
Scriptures. A copy of the King James Version of the Bible (also
known as the "Authorised Version") should be available from the
same source where you obtained this e-book.
- The author refers to "Canticles," which is another name for the
Biblical book "Song of Solomon." He also refers to two books that
are not in the Protestant canon: "Ecclesiasticus" and "The Wisdom
of Solomon." These books are found in a Roman Catholic Bible or
on-line, if desired.
- This book is a collection of men's opinions on the book of
Proverbs in the Bible, the inspired Word of God. The book was
printed toward the end of the 19th century. Some of the comments
might be considered culturally insensitive today.
- Details of the Transcriber's changes are enumerated after the
text.
THE PREACHER'S
COMPLETE HOMILETIC
COMMENTARY
ON THE BOOKS OF THE BIBLE
WITH CRITICAL AND EXPLANATORY NOTES,
INDEXES, ETC., BY VARIOUS AUTHORS
THE OLD TESTAMENT
_Volumes 1-21_
THE NEW TESTAMENT
_Volumes 22-32_
Volume 13
The Preacher's Complete Homiletic
COMMENTARY
ON THE BOOK OF THE
Proverbs
_By the_ REV. W. HARRIS
_Author of the Commentary on Samuel_
[LOGO]
PRINTED IN THE UNITED STATES OF AMERICA
FUNK & WAGNALLS COMPANY
NEW YORK
TABLE OF CONTENTS
Introduction and Preface
VERSES CHAPTER I.
Critical Notes
1-4 The Author, His Method and His Object
5, 6 The Characteristics of a Wise Man
7-9 The Root of True Knowledge and the Means of Its Attainment
10-19 Enticement to Sin and Exhortation Against Yielding to It
20-33 The Cry of Wisdom
CHAPTER II.
Critical Notes
1-5 Human Understanding and Divine Knowledge
6-11 God as a Giver, and Man as a Receiver
12-20 The Character of Those from Whom Wisdom Preserves
21, 22 The Contrast in the End from the Contrast in the Way
CHAPTER III.
Critical Notes
1-4 Blessings from the Remembrance of God's Commandments
5, 6 Exhortation to Confidence in God
7-12 The Way (1) to Health, (2) to Wealth, (3) to Endurance
13-18 Wisdom and Her Gifts
19, 20 One of the Proofs of God's Wisdom
21-26 God's Keeping, the Reward of Man's Keeping
27-29 Doing Justice and Loving Mercy
30 Unlawful Strife Forbidden
31-35 The Oppressor Not to Be Envied
CHAPTER IV.
Critical Notes
1-4 The Reciprocal Duties of Parents and Children
5-13 The One Thing Needful
14-19 Contrasted Paths and Opposite Characters
20-27 The Path of Safety
CHAPTER V.
Critical Notes
1-20 Bitter and Sweet Waters
21-23 Three Reasons for Avoiding the Way of Sin
CHAPTER VI.
Critical Notes
1-5 Self-Imposed Bondage
6-11 Industry and Indolence
12-19 A Student of Iniquity
20-23 The Law of God's Word
24-35 A Special Sin and Its Penalties from Which He
Who Keeps God's Law Will Be Kept
CHAPTER VII.
Critical Notes
1-4 The Source of True Life, etc.
5-27 A Picture Drawn from Life
CHAPTER VIII.
Critical Notes
1-3 The Nature of Wisdom's Call
4-9 God's Speech Meeting Man's Need
10, 11 Wisdom Better Than Wealth
12, 13 Wisdom and Prudence
14-16 The Source of True Power
17-21 The Reward of Earnest Seekers
22-31 The Personal Wisdom of God
32-36 Exhortation Founded on Human Obligations to Divine Wisdom
CHAPTER IX.
Critical Notes
1-12 Wisdom's Feast
13-18 The Feast of Folly
CHAPTER X.
Critical Notes
1 Parental Grief and Gladness
2 The Comparative Value of Righteousness and Riches
3, 4 Divine and Human Providence
5 The Use and the Neglect of Opportunities
6, 7, & 11 The Way to Present Blessedness and Future Fame
8 The Doer and the Talker
9, 10 Opposite Characters
12 Love and Hatred
13, 14 Laying Up to Give Out
15, 16 A False and a True Estimate of Life
17 The Influence of Example
18 Three Degrees of Moral Foolishness
19-21 Speech and Silence
22 The Source of True Riches
23 A Touchstone of Character
24 The Inheritance of Fear and Desire
25 The Whirlwind and the Sure Foundation
26 The Vexatiousness of a Sluggish Servant
27 Long Life
28 Hopes Realized and Disappointed
29 God's Way, Destruction and Salvation
30 The Earth the Possession of the Righteous
31 Outlines and Suggestive Comments.
32 Acceptable Words
CHAPTER XI.
Critical Notes
1 Just Weight
2 Pride and Humility
3 The Infallible Guide
4 See Homiletics on chap. x. 2
5, 6 Made or Marred by Desires
7 The Death of the Wicked
8 The Wicked Coming in the Stead of the Righteous
9 The Just Man Delivered from the Mouth of the Hypocrite
10, 11 The Reward of the Righteous Citizen or Ruler. The Fate
of the Unrighteous One
12, 13 Contempt and Tale-Bearing
14 Helmsmanship
15 Outlines and Suggestive Comments.
16 A Gracious Woman
17 Mercy and Cruelty
18-20 Sowing and Reaping
21 Deliverance from a Confederated Opposition
22 Precious Things Possessed by Unworthy Owners
23 The Desire of the Righteous, and the Expectation
of the Wicked
24-26 The Liberal and the Niggardly Man
27 Diligent Seekers
28 Trust in Riches, and Trust in God
29 Foolish Home Rulers
30 The Winner of Souls
31 The Recompense of the Righteous and the Wicked
CHAPTER XII.
Critical Notes
1 The Love of Knowledge and the Proof of It
2 Outlines and Suggestive Comments.
3 A Right Desire and the Means of Its Attainment
4 A Husband's Crown
5-8 Thoughts and Words and Their Result
9 Show and Reality
10 Care for Animals and Cruelty to Men
11 Satisfaction from Tillage
12-14 The Desire of Wicked Men and the Fruit of Righteousness
15, 16 Two Examples of Foolishness and Wisdom
17-19 & 22 Wounding and Healing
20 Joy from Peace
21 All Working for the Good of the Righteous
23 The Concealment of Knowledge and the Proclamation
of Foolishness
24 The Reward of Diligence
25 Heaviness of Heart and Its Cure
26 The Guide and the Seducer
27 The Loss of the Slothful, and the Gain of the Diligent
28 The Way of Life
CHAPTER XIII.
Critical Notes
1 The Wise Son and the Scorner
2, 3 Keeping the Mouth
4 The Disappointment of the Sluggard's Desires
5 A Lawful Hatred
6 Overthrow by Sin
7, 8 The Law of Compensation
9 The Abiding Light
10 The Parent of Strife
11 The Ways of Growing Rich
12 Deferred and Accomplished Hope
13 Bound by Law
14 Living by Rule
15 A Bad Way and a Good Understanding
16 Dealing with Knowledge
17 A Social Link
18 The Way to Honour
19 The Abomination of the Fool
20 Companionship, Constructive or Destructive
21 Pursuit and Repayment
22 An Inheritance Incorruptible
23 Land and Its Tillers
24 The Child and the Rod
25 Want and Satisfaction
CHAPTER XIV.
Critical Notes
1 The House Builder and the House Destroyer
2 Fearing and Despising the Lord
3 Speech a Rod
4 The Clean Crib
5 Outlines and Suggestive Comments.
6 Seeking, but Not Finding
7-9 The Fool and the Prudent Man
10 Secrets of the Heart
11 Outlines and Suggestive Comments.
12 What Seems to Be, and What Is
13 True and False Mirth
14 Satisfaction and Dissatisfaction
15-18 Revelations of Character
19 A Levelling Law
20, 21 An Aggravated Crime, a Questionable Virtue,
and a Present Blessing
22 A Fatal Error and a Certain Good
23 The Profit of Labour
24 Wealth, with and without Wisdom
25 Deliverance by Truth
26 A Sure Refuge
27 Outlines and Suggestive Comments.
28 A King's True Glory
29 Great Understanding
30 A Sound Heart
31 The Oppressed and Their Oppressors
32 The Death of the Righteous and the Wicked
33 The Hidden Made Manifest
34 National Salvation
35 A Wise Servant
CHAPTER XV.
Critical Notes
1, 2 The Use of Knowledge
3 Divine Intelligence
4, 5 Outlines and Suggestive Comments.
6 Like in Circumstances, but Unlike in Character
7 Outlines and Suggestive Comments.
8, 9 Praying and Living
10 Out of the Way
11 Two Worlds
12 Self-Destroyed
13 A Cheerful Face and a Broken Spirit
14 Outlines and Suggestive Comments.
15 The Continual Feast
16 A Treasure Without Trouble
17 Two Feasts
18 Outlines and Suggestive Comments.
19 The Way of the Slothful and the Righteous
20 Outlines and Suggestive Comments.
21 Opposite Tastes
22 Outlines and Suggestive Comments.
23 Joy from a Seasonable Word
24 The Upward and the Downward Path
25 Destruction and Establishment
26 Wicked Thoughts and Holy Words
27 The Curse of Covetousness
28 Studying to Answer
29 God Near and Far Off
30 Cheerfulness and Good Tidings
31-33 How to Give and Take Reproof
CHAPTER XVI.
Critical Notes
1 The Heart and the Tongue
2 The Weigher of Spirits
3 The Establishment of Thoughts
4 All Things for God
5 Heart-Pride
6 The Purging of Iniquity
7 Pleasing God
8 Outlines and Suggestive Comments.
9 Man Proposes, God Disposes
10-15 Kings
16 Outlines and Suggestive Comments.
17 Soul-Preservation
18, 19 The End of Pride
20, 21 The Fruits of Trust in the Lord
22-24 An Unfailing Spring
25 Outlines and Suggestive Comments.
26 The Mainspring of Human Industry
27-30 Different Species of the Same Genus
31 A Crown of Glory
32 Taking a City and Ruling the Spirit
33 The Lot and Its Disposer
CHAPTER XVII.
Critical Notes
1 See Homiletics on chap xv., 17
2 The Foolish Son and the Wise Servant
3 The Trier of Hearts
4 The Evil Speaker and the Listener
5 A Double Revelation
6 Father and Children
7 A Twofold Incongruity
8 The Power of Gifts
9 How to Make Friends and How to Separate Them
10 Correction Must be Adapted to the Character of
the Offender
11-13 Phases of Evil
14 The Beginning of Strife
15 Inversion and Restitution
16 Neglected Opportunities
17, 18 True Friendship
19 Outlines and Suggestive Comments.
20, 21 See Homiletics on chap. x. 1, 13, 14, etc.,
and on verse 24
22 The Merry Heart
23 Bribery
24 The Eyes of a Fool and Those of a Wise Man
25 See Homiletics on chap. x. 1
26 Smiting the Just
27, 28 Two Badges of a Wise Man
CHAPTER XVIII.
Critical Notes
1, 2 Solitude
3 The Short-lived Prosperity of Evil Men
4 A Good Man's Mouth
5 See Homiletics on chap. xvii. 15 and 26
6-8 Folly and Its Results
9 Twin-Brothers
10, 11 Two Citadels
12 See Homiletics on chap. xi. 2 and xvi. 18
13 Answering Before Hearing
14 Sickness of Body and Wounds of Soul
15 Prudence and Knowledge
16 The Influence of Talent
17 Cross-Examination
18 The Use of the Lot
19 Castle Bars
20, 21 The Power of the Little Member
22 A Twofold Good
23 Rich and Poor
24 The Obligations of Friendship
CHAPTER XIX.
Critical Notes
1 The Better Part
2, 3 Ignorance Leading to Sin
4 Suggestive Comment.
5, 9 The End of a False Tongue
6, 7 Two Proofs of Human Selfishness
8, 9 See Homiletics on verses 2 and 5,
and on chaps. viii. 36, and ix. 12
10 Incongruities
11, 12 Two Kings
13, 14, 18 Domestic Sorrow, and How to Avoid it
15 See Homiletics on chap. vi. 9, 10
16 A Double Keeping
17 The Best Investment
18-20 Relative Duties
21 Many Plans Working to One End
22 Poverty of Heart and Poverty of Circumstance
23 See Homiletics on chaps. x. 27, xiv. 26, xviii. 10
24 See Homiletics on chap. xxvi. 12-16
25, 29 See Homiletics on chap. xvii. 10
26-29 Possibilities of Human Depravity
CHAPTER XX.
Critical Notes
1 Strong Drink
2, 3 See Homiletics on chaps. xiv. 29, xvi. 32, xix. 12
4 See Homiletics on chap. x. 4
5 Deep Sea Dredging
6-12 An Universal Challenge, a General Rule, and a Rare Virtue
10 For Homiletics see also chap. xi. 1
13 For Homiletics see chap. vi. 10, 11
14 Bargaining
15 See Homiletics on chaps. iii. 14, 15, viii. 11,
xii. 14, xviii. 20, 21
16 Necessary Security
17 Bad Bread
18 Thought Before Action
19 See Homiletics on chaps. x. 19, xi. 13
20 An Unnatural Child and a Natural Law
21 See Homiletics, chaps. xiii. 11, xxi. 5, 7
22 The Recompenser of Evil
23 See Homiletics on chap. xi. 1
24 God over All
25 Religious Vows
26, 28 Pillars of Government
27 The Candle of the Lord
29 The Glory of Youth and Age
30 Pain as a Preventive of Pain
CHAPTER XXI.
Critical Notes
1 The King of Kings
2 See Homiletics on chap. xvi. 2
3 The More Acceptable Sacrifice
4 The Ploughing of the Wicked
5-7, 17 Two Ways to Wealth
8 Two Ways
9, 19 An Angry Woman
10 The Desire of the Wicked
11 Instruction for Those Who Need It
12 God's Surveillance of the Wicked
13 The Cry of the Poor
14 The Pacification of Anger
15 The Joy of Righteousness
16 Like to Like
18 The Ransom of the Righteous
19, 20 See Homiletics on verses 5, 7, and 9
21 A Noble Pursuit and a Rich Prize
22 A Wise Man and a Mighty City
23 See Homiletics on chap. xiii. 2-3
24 A Name of Degrees
25, 26 The Sword of the Sluggard
27 The Sacrifice of the Wicked
28 Outlines and Suggestive Comments.
29 The Face and the Way
30, 31 Counsel Against the Lord
CHAPTER XXII.
Critical Notes
1 Better Than Gold
2 Levelling Down and Levelling Up
3 See Homiletics on chap. xiv. 16
4 See Homiletics on chap. iii. 1-18
5, 6 A Hedged-Up Way
7 An Analogy Affirmed and a Contrast Suggested
8 A Worthless Seed and a Rotten Staff
9 The Bountiful Eye
10 A Man Who Ought to Dwell Alone
11 A Road to Royal Friendship
12 The Preservation of Knowledge
13 An Active Imagination
14 A Deep Pit
15 A Fact Stated and a Duty Inferred
16 Oppression and Servility
17-21 Trust from Knowledge, and Blessedness from Trust
22, 23 God the Spoiler of the Spoiler
24, 25 An Infectious and Dangerous Disease
26, 27 Suretyship and Its Dangers
28 See Homiletics on chap. xxiii. 10
29 The Destiny of the Diligent
CHAPTER XXIII.
Critical Notes
1-3 The Temptations of the Table
4, 5 The Deceitfulness of Riches
6-8 Feigned Generosity
9 The Morally Incurable
10, 11 The Rights of Private Property
12-28 Parental Duties and Parental Joys
29-35 The Drunkard's Picture
CHAPTER XXIV.
Critical Notes
1-6 House Building
7 A False Estimate and a True One
8, 9 See Homiletics on chap. vi. 12-19
10 The Day of Adversity
11, 12 Positive Punishment for a Negative Crime
13, 14 Honey and Wisdom
15, 16 A Social Ambush
17, 18 The Fall of an Enemy
19, 20 See Homiletics on verse 1, and on chap. xiii. 9
21, 22 Rule and Reverence
23-26 Impartiality of Truth
27 Plan and Patience
28, 29 An Uncalled-For Testimony
30-34 The Sluggard's Vineyard
CHAPTER XXV.
Critical Notes
1-3 God's Mysteries and Man's Research
4, 5 See Homiletics on chap. xx. 26 and 28
6, 7 Self-promotion
8-11 Two Ways of Treating an Enemy
12 Giving and Taking
13 See Homiletics on chap. xiii. 17
14 Clouds Without Rain
15 Forbearance and Persuasiveness
16 Use and Abuse
17 Obtrusiveness
18 See Homiletics on chap xii. 18
19, 20 Misplaced Confidence and Unseasonable Songs
21, 22 A Blessed Recompense
23 The Way to Treat a Backbiter
24 See Homiletics on chap. xxi. 9
25 Cold Water and Good News
26 The Evil Result of Moral Cowardice
27 Too Much of a Good Thing
28 A Defenceless City
CHAPTER XXVI.
Critical Notes
1 A Gift Wrongly Bestowed
2 The Causeless Curse
3-11 A Low Level
12-16 Self-Conceit and Indolence
17 Needless Interference
18-22 See Homiletics on chaps. xvii. 14, xviii. 6-8
23-28 Counterfeit Friendship
CHAPTER XXVII.
Critical Notes
1 Divine Property
2 Self Praise
3, 4 Wrath and Envy
5, 6, 9-11, 14 Tests of Friendship
7 Want of Appetite
8 A Man and His Place
12 See Homiletics on chap. xiv. 15
13, 15, 16 See Homiletics on chaps. xix. 13, xx. 16
17 A Social Whetstone
18 The Reward of Service
19 A Correct Likeness
20 Insatiability
21 A Crucible for Character
22 See Homiletics on chaps. xvii. 10, and xix. 26-29
23-27 Moral Farming
CHAPTER XXVIII.
Critical Notes
1 Cowardice and Courage
2 The Penalty of Revolt
3 The Most Inexcusable Oppressor
4, 5 Lawkeepers and Lawbreakers
6 See Homiletics on chap. xix. 1
7 See Homiletics on chap. x. 1
8 See Homiletics on chap. xiii. 22
9 See Homiletics on chap. xv. 8, 9
10 See Homiletics on chap. xxvi. 23-28
11 Wisdom in Wealth and Poverty
12 See Homiletics on chap. xi. 10-11
13 Confession and Forgiveness
14 See Homiletics on chaps. xii. 15, xiv. 15-18
15-17 Vice and Virtue in High Places
18 See Homiletics on chaps. x. 9-10, xi. 3
19 See Homiletics on chap. xii. 11
20, 22 See Homiletics on chaps. xiii. 11, xxi. 5
21 See Homiletics on chap. xvii. 23
23 See Homiletics on chap. xxvii. 5, 6
24 Robbing Parents
25a See Homiletics on chap. xiii. 10
25b, 26 Self-Confidence
27 See Homiletics on chaps. xi. 24-26, xiv.-31
28 See Homiletics on chap. xi. 10-11
CHAPTER XXIX.
Critical Notes
1 Reproof and Destruction
2 See Homiletics on chap. xi. 10-11
3 See Homiletics on chaps. x. 1, v. 1-20
4 See Homiletics on chap. xvi. 10-15
5 See Homiletics on chap. xxvi. 23-28
6 A Snare and a Song
7 See Homiletics on chaps. xiv. 31, xxiv. 11, 12
8 The Citizen's Enemy and the Citizen's Friend
9 See Homiletics on chaps. xxiii. 9, xxvi. 3-11
10 Soul-Seekers and Soul-Haters
11 See Homiletics on chap. x. 19-21
12 A Moral Cancer in a King's Court
13 See Homiletics on chap. xxii. 22-23
14, 15 See Homiletics on chaps. xvi. 10-15, xiii. 24,
xix. 13, 14, 18
16 Victory Not with the Majority
17 See Homiletics on chap. xix. 13, 14, 18
18 Divine Revelation and Human Obedience
19, 21 Masters and Servants
20, 22 See Homiletics on chap. xiv. 17 and 29
23 See Homiletics on chaps. xi. 2, xvi. 18-19
24 Criminal Partnerships
25, 26 Safety from a Snare
27 See Homiletics on chap. xxviii. 4
CHAPTER XXX.
Critical Notes
1-9 The Sources of True Humility
5, 6 The Word of God
7-9 The Middle Way
10 See Homiletics on chap. xxiv. 28, 29
11-17 Four Manifestations of Ungodliness
18-20 Depths of Wickedness
21-23 Burdens Grievous to be Borne
24-28 Lowly Teachers
29-31 Kingly Qualities
32, 33 See Homiletics on chap. xvii. 14
CHAPTER XXXI.
Critical Notes
1-9 Divine Commands from a Mother's Lips
10-31 A Model Matron
HOMILETIC COMMENTARY
ON
PROVERBS
INTRODUCTION AND PREFACE.
The Hebrew word for proverb _(mashal)_ means a comparison. Hence it
includes more than we generally understand by the English word, viz.,
a pithy sentence expressing in a few words a well-known or obvious
truth. When books were few it was most natural that observations on
life and manners should be compressed into the smallest possible
compass: hence proverbial teaching has been employed from the most
remote antiquity. It is highly probable that all proverbial sayings
were at first literally _comparisons,_ as this would tend to fix them
more indelibly upon the memory. But the word by degrees came to
express that which we now understand it to signify.
Although a few more lengthy discourses are found in this book, it
consists mainly of a few short proverbial sentences, often
illustrated and enforced by most striking metaphors. It has been
almost universally received by both Jewish and Christian writers as
the inspired production of Solomon. The most convincing proof of its
canonicity is the fact that the New Testament contains many
quotations from it. Compare Prov. iii. 11, 12 with Heb. xii. 5, 6;
Prov. iii. 34, with Jas. iv. 6; Prov. x. 12, with 1 Pet. iv. 8; Prov.
xi. 31 _(Sept.),_ with 1 Pet. iv. 18; Prov. xxii. 9 _(Sept.),_
with 2 Cor. ix. 7; Prov. xxv. 21, 22, with Rom. xii. 20; Prov.
xxvi. 11, with 2 Pet. ii. 22; Prov. xxvii. 1, with Jas. iv. 13, 14.
But, were these wanting, its superiority to every other book of a
similar character would constitute a most weighty internal evidence
of its Divine inspiration. Moses Stuart says of it: "All the heathen
moralists and proverbialists joined together cannot furnish us with
one such book as that of the Proverbs." And Wordsworth remarks: "The
Proverbs of Solomon come from above, and they also look upward. They
teach that all true wisdom is the gift of God, and is grounded on the
fear of the Lord. They dwell with the strongest emphasis on the
necessity of careful vigilance over the heart, which is manifest only
to God, and on the duty of acting, in all the daily business and
social intercourse of life, with habitual reference to the only
unerring standard of human practice, His will and Word. In this
respect the Book of Proverbs prepared the way for the preaching of
the Gospel, and we recognise in it an anticipation of the apostolic
precept: 'Whatsoever ye do, do it heartily, as unto the Lord.'" Dr.
Guthrie considered that "the high character which Scotsmen earned in
by-gone years was mainly due to their early acquaintance with the
Book of Proverbs." (_Sunday Magazine,_ Oct., 1868, p. 15.)
Although the greater part of the book was doubtless compiled by
Solomon during his life, chapters xxv.--xxix. were not copied out
until the days of Hezekiah, and the last two chapters are assigned in
the book itself to other authors, of whom we know nothing. It seems
startling at first sight that a man whose character we know from
other parts of the Holy Scripture to have been marred by so many
serious defects, should be the author of an inspired book, but Dr.
Arnot remarks on this point that "practical lessons on some subjects
come better through the heart of the weary, repentant king than
through a man who had tasted fewer pleasures, and led a more even
life. . . . Not a line of Solomon's writings tends to palliate
Solomon's sins. . . . The glaring imperfections of the man's life
have been used as a dark ground to set off the lustre of that pure
righteousness which the Spirit has spoken by his lips." It is evident
from the most cursory study of its contents that this book is rather
ethical than doctrinal. The following Commentary has for its main
object the setting forth the great moral lessons contained in it in a
homiletic form. It does not pretend to be a critical Commentary,
although the latest and best criticisms have been quoted where they
seemed to throw any new light upon the text. But the book of Proverbs
is not easy to treat homiletically. Prof. Lockler, the author of the
expositions on the works of Solomon in Dr. Lange's Commentary,
says,--"A theological and homiletical exposition of the book of
Proverbs has difficulties to contend with which exist, in an equal
degree in but few books of the Old Testament, and in none in quite
the same form. . . . To treat the book homiletically and practically,
in so far as regards only brief passages, is rendered more difficult
by the obscurity of many single sentences; and in so far as it
attempts to embrace large sections, by the unquestionable lack of
fixed order and methodical structure."
The main DIVISIONS of the Book of Proverbs are:--I. A series of
discourses on the excellency and advantages of wisdom, and the
destructive character of sin (ch. i.--ix.). II. A collection of
unconnected maxims on various subjects (ch. x.--xxii. 16). III. Short
discussions on a variety of subjects (ch. xxii. 17--xxiv. 22), with a
brief appendix of maxims (ch. xxiv. 23, 24). IV. The collection of
Solomon's proverbs made in the time of Hezekiah (ch. xxv.--xxix.).
V. A supplement containing the words of Agur (ch. xxx.) and of King
Lemuel (ch. xxxi.). [_Annotated Paragraph Bible._]
* * * * * *
CHAPTER I.
CRITICAL NOTES.--+1. Proverbs.+ See Introduction. +2. Instruction,+
properly "chastisement," signifying moral training, admonition, then
good habits, the practical side of wisdom. +3. Wisdom.+ A different
word from that in ver. 2. It means "prudence." +Justice+ relates to a
man's attitude in relation with God, and would be better translated
"righteousness." +Judgment+ includes our duties to our fellow-man and
should be rendered "justice." +Equity+ is "uprightness," "sincerity
of purpose." +4. Subtlety,+ "prudence." +Simple,+ literally "the
open," those easily persuaded. +5. Wise counsels,+ or "capability to
guide," literally _"helmsmanship."_ +7. Fools,+ derived from a word
meaning to be gross and dull of understanding. Gesenius understands
it to signify "one who turns away," the "perverse." +10. Entice
thee,+ "lay thee open." Miller here reads, "if sinners would make a
door of thy simplicity, afford thou no entrance." +17.+ Some
interpret this verse as referring to the godly who escape the snares
laid for them, others to the wicked, who, not so wise as the bird,
plunge themselves into ruin by plotting against the good. Then the
_blood_ and _lives_ of ver. 18 refer to the blood and life of the
sinner. +20.+ The word _wisdom_ is in the plural form in the Hebrew.
+27. Desolation,+ or "tempest." +28.+ To seek early denotes
"earnestly." See ch. viii. 17, Hos. v. 15. The person now changes
from the second to the third, "as though wisdom were increasingly
alienated." _(Miller)._ +32.+ The +turning away+ of the simple,
_i.e.,_ their rejection of wisdom. +Prosperity,+ "Security," "idle,
easy rest."
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 1-4.
THE AUTHOR, HIS METHOD, AND HIS OBJECT.
+I. Four things connected with Solomon would tend to commend his
proverbs to the Hebrew nation.+ 1. _His remarkable antecedents._ The
influence of any man in this world depends very much upon his
antecedents. If they happen to be such as are held in esteem by
society, they form at once letters of commendation for him, and often
prove stepping-stones to great positions. The question, "_Whence_ art
thou?" is more often asked than "_What_ art thou?" Perhaps this was
even more true of Hebrew society than it is of English. Solomon was
the son of a king. The king whom he claimed as his father was the man
whom God had honoured more than any other since the days of Moses. He
was not only a king, but a prophet and a poet, who had no equal in
the day in which he lived. He was more than this. His reputation as a
warrior, more than anything else, endeared him to a people who looked
upon him in this light as the best representative of their nation.
The fact that Solomon was the "son of David," would ensure him the
ear of the Jewish people throughout all their generations. 2. _His
personal position._ He was not only the son of a king but a king
himself--a king who had attained the highest pinnacle of royal
greatness. 3. _His practical wisdom._ The instance of this narrated
in 1 Kings iii. 16-28, proved to Israel that "the wisdom of God was
in him to do judgment." Who so fit to utter proverbs concerning human
life as a man who could thus so skilfully bring to light the hidden
counsels of the heart? The Son of God Himself speaks of Solomon as a
wise man (Matt. xii. 42). 4. _The variety of his experience._
Experience is always a good reason why men should speak their
thoughts. Those are most fitted to counsel others who have travelled
by the same path before them. Solomon's experience had been great and
varied. He knew the real value of all that is held in estimation by
men. See Eccles., chapters i. and ii. These considerations gave
weight to his words in the day in which he lived and among his own
people, and have done so in every succeeding age and in every nation
in which his proverbs have been made known.
+II. The form in which Solomon communicates his thoughts.+ A proverb
is a large amount of wisdom wrapped up in the fewest possible words.
It is like a corn-seed which, though a tiny thing in itself, encloses
that which may expand and increase until it furnishes food for
millions. Even a child may carry a large sum of money when it is in
the form of golden coin, although his strength would be quite unequal
to the task if the same amount were in a baser metal. One diamond may
constitute a small fortune, and may be easily carried and concealed
upon the person, but its value in iron could only be lifted by the
united strength of many. The proverb stands in the same relation to
mental and moral wisdom as gold and diamonds do to copper and iron.
It is so portable that it can be carried and retained by the weakest
memory.
+III. The main object of the utterer of these proverbs.+ "To give
subtilty to the simple." The man who has to travel a dangerous path
may be ignorant of the way to arrive at his destination in safety.
His simplicity arises from his ignorance. Anyone who has gone the
same way before, and has thus experimentally gained the knowledge
which he lacks, can make him wise upon this subject. Solomon has
trodden the greater part of the path of human life, those who had not
done so were the _simple,_ or ignorant, to whom he here desires to
impart the knowledge which might save them from moral ruin. There
were those in the days of Solomon, as there are now, who would take
advantage of simplicity to destroy character. Solomon desires to
preserve and strengthen character by showing how to avoid and resist
sin.
OUTLINES AND SUGGESTIVE COMMENTS.
Verse 1. The Bible is not given to teach us philosophy, but religion:
not to show us the way to science, but the way to holiness and
heaven. Notwithstanding, therefore, the extent and variety of
Solomon's knowledge in botany, in natural history, and other
departments of science, we have in preservation none whatever of his
discoveries or his speculations on such subjects.--_Wardlaw._
The Queen of Sheba came from the uttermost parts of the earth to hear
Solomon's wisdom. Did she come so far upon uncertain reports, and
shall not we receive with gladness his instructions, since he is come
to us to be our teacher?--_Lawson._
Verse 2. The general idea of wisdom is, that it consists in the
choice of the best ends, and of the best means for their attainment.
This definition admits of application both in a lower and higher
department. In the first place it may be applied to the whole conduct
of human life,--in all its daily intercourse and ordinary
transactions, and amidst all its varying circumstances. . . . To
accommodate our conduct to these variations--to suit to all of them
the application of the great general principles and precepts of the
Divine law, and "to guide our affairs with discretion in them all,"
requires _"wisdom."_ And for enabling us to act our part rightly,
creditably, and usefully, from day to day, there is in this book an
immense fund of admirable counsel and salutary direction.
And then, secondly, the knowledge of wisdom may be taken in its
higher application--to interests of a superior order, to spiritual
duties, to all that regards true religion and the salvation of the
soul. Wisdom, in this book, is generally understood in this its
highest application, as might indeed be expected in a book of
instructions from God. How important soever may be the successful and
prudential regulation of our temporal affairs, yet in a Divine
communication to man, as an immortal creature, we cannot conceive it
to be the only, or the principal subject.--_Wardlaw._
Verse 3. "To perceive the words of understanding" is a phrase which
may be interpreted as meaning the power of justly distinguishing
between good and evil counsel--between that which is right in its
principle and salutary in its operations, and that which is unsound
and pernicious.--_Wardlaw._
All through Ecclesiastes and throughout the present book, the more
mental aspects of sin are always made prominent--piety is called
wisdom. The saints are _the wise._ The impenitent man is _a fool._
Nothing could be more natural than that just here there should be the
broad assertion that knowledge is piety. Nothing could be more
seminal. A new heart comes from a new light. If a man sees, he
believes, he loves, he hopes, he serves, he repents, he rejoices; and
this as but new forms of the one blessed illumination.--_Miller._
Verse 4. There are none that need to be politicians more than they
that desire to serve God because they have to deal with the most
politic enemies. . . . No gift is worse taken, though never so well
bestowed, than this is, where there is no feeling of the want of it.
The simple seeth not his defects, the young man thinketh that he
seeth great abundance of ability in himself.--_Jermin._
The teacher offers to save the young and inexperienced from the
slower and more painful process of learning by
experience.--_Plumptre._
Over the gates of Plato's school it was written: "Let no one who is
not a geometrician enter." But very different is the inscription over
these doors of Solomon: "Let the ignorant, simple, foolish, young,
enter."--_Cartwright._
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 5, 6.
THE CHARACTERISTICS OF A WISE MAN.
+I. He will hear.+ He shows that he values what he has already
attained by giving heed to those who are able to add to his
knowledge. Those who know the most are the most open to receive fresh
knowledge. +II. The necessary consequence of this willingness to hear
is a growth in knowledge.+ The wise man "will increase learning."
There is an absolute promise in connection with spiritual wisdom.
"Whosoever hath, to him shall be given, and whomsoever hath not, from
him shall be taken even that which he seemeth to have" (Luke
viii. 18). He who has wisdom to give heed shall have his wisdom
increased by giving heed. To those who are willing to hear, that what
was once dark and difficult becomes clear and plain. They "understand
a proverb and the interpretation; the words of the wise and their
dark sayings." This hearing implies more than a mere reception of
sound. It includes a desire to translate precepts into deeds. Many
who can understand the grammatical construction and literal meaning
of the Divine oracles cannot apprehend their spiritual signification
because they do not desire to submit to their guidance. This was the
condition of many of the Scribes and Pharisees in the days of our
Lord. They saw and yet were blind (Matt. xiii. 13; John ix. 39). "If
any man will do his will, he shall _know_ of the doctrine," etc.
(John vii. 17). +III. This growth in knowledge gives a man a guide
for his own life and enables him to guide others.+ (For "wise
counsels," see Critical Notes). Such a man will not sound all the
mysteries of life or of God, but enough will be made plain to give
him a compass by which to steer; and he will be able to lead others.
A diligent pupil will by-and-by be fit for a teacher. How fully was
the truth of these verses exemplified in the history of the Apostles.
What dull pupils they were at first, and even until after their
Master's resurrection. (Luke xxiv. 25.) But their willingness to be
_disciples_--_learners_--fitted them at length to "go and teach all
nations." (Matt. xxviii. 19.) Continuing in Christ's Word, they came
to "know the truth," according to His promise. (John viii. 31.)
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 5. True wisdom is never stationary, but always progressive;
because it secures the ground behind it as a basis for further
advances. "He who is not adding is wasting; he who is not increasing
knowledge is losing from it," says Rabbi Hillel.--_Fausset._
As long ago as the time of Melanchthon it was recognized as a
significant fact that wisdom claims as her hearers and pupils, not
only the simple, the young, and the untaught, but those who are
already advanced in the knowledge of the truth, the wise and
experienced. It is indeed Divine wisdom in regard to which these
assertions are made, and it is precisely as it is within the
department of the New Testament with the duty of faith, and of growth
in believing knowledge, which duty in no stage of the Christian life
in this world ever loses its validity and its binding power. Compare
Luke xvii. 5; Eph. iv. 15, 16; Col. i. 11; ii. 19; 2 Thess. i. 3;
2 Pet. iii. 18.--_Lange's Commentary._
Verse 6. If the law be dark to any, the fault is not in the lawgiver,
but in those that should better understand it.--_Trapp._
The _sayings_ of the wise are but _words_ (two or three words), and
it is their shortness that maketh them to be dark. Now, David said:
"I will incline mine ear unto a parable"--there is his study to
understand; "I will open my dark saying upon the harp"--there is the
interpretation. It is not David, but He who came from David, that
there is spoken of, and who, despising inanimate instruments, having
made this world and the little world man, and by His Holy Spirit
having compacted his soul and body, doth praise the Lord by an
instrument of many voices, and to this instrument man doth sing the
knowledge of His truth. Wherefore to understand the words of His wise
prophets and penmen, we must go to Him.--_Jermin._
MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 7-9.
THE ROOT OF TRUE KNOWLEDGE AND THE MEANS OF ITS ATTAINMENT.
When the husbandman comes to examine a fruit-tree, he disregards
everything in the way of leaf and branch; if he does not also find
evidence of fruit in the appointed season, he considers that the end
of the planting is not attained. God, the great Husbandman, here
declares that all human wisdom and intelligence avail nothing unless
they have for their basis that fear of Him which enables a man to
attain the end for which he was created. +I. The fear of the Lord
springs+ 1. _from a practical recognition of His existence_. God, to
the vast majority of mankind, is but a name; they no more recognize
the personality and moral character of the Divine Father than they
recognize a personality and moral attributes in the wind or the
sunlight. He has no influence upon their hearts; to them,
practically, there is no God. There is no fear of God before their
eyes, because there is no God. 2. _From an experimental knowledge of
His kindness_. The mightiest being cannot be reverenced for his
power; that may produce the "fear which hath torment," but not the
"reverence and godly fear" which leads to willing obedience. When a
king's character is such that his subjects taste of his kindness and
feed upon his bounty, it begets a reverence which makes them fear to
break his law. The "fear of the Lord" is synonymous with
heart-religion, and must be born of a personal experience of Divine
mercy. This fear says, "O taste and see that the Lord is good:
blessed is the man that trusteth in Him" (Psa. xxxiv. 8). +II. The
means by which this beginning of knowledge ought to be attained.+ The
rule in creatures below man is, that they instruct their offspring as
soon as they are capable of instruction. The eagle teaches her young
to fly: she "stirreth up her nest, fluttereth over her young,
spreadeth about her wings, taketh them, beareth them on her wings."
(Deut. xxxii. 11.) And this is what God expects every parent to do in
a moral sense. A child ought to get his first ideas of God from his
parent, and his father's and mother's love ought to be the
stepping-stones by which he rises to apprehend the love of his Father
in heaven. This exhortation takes for granted that the parents will
be possessors of this true knowledge, and will impart it to their
children. +III. The reason given to the young for receiving and
retaining parental instruction.+ The coronet on the brow of the noble
proclaims his place in society--sets forth his high position. The
necklace of pearls on the young and beautiful maiden proclaims the
wealth of the wearer, and adds to her attractiveness. So the
obedience of a good son to a true father proclaims him to belong to
the noble in spirit--sets a crown upon his character. And a
daughter's reverential love for a good mother is a true indication of
moral wealth. That mother's words, treasured in the memory and
translated into life, are so many precious pearls of soul-adornment,
and are in the sight of God of great price.
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 7. This, "the fear of the Lord," comes as the motto of the
book. The beginning of wisdom is found in the temper of reverence and
awe. The fear of the finite in the presence of the Infinite--of the
sinful in the presence of the Holy; self-abhorring, adoring, as in
Job's confession (xliii. 5, 6), this for the Israelite was the
starting point of all true wisdom. What the precept "Know thyself"
was to the sage of Greece, that this law was for _him_. In the book
of Job (xxviii. 28) it appears as an oracle accompanied by the
noblest poetry. In Psa. cxi. 10, it comes as the choral close of a
temple hymn. Here it is the watch-word of a true ethical education.
This, and not love, is the _beginning_ of "wisdom." Through
successive stages, and by the discipline of life, love blends with it
and makes it perfect.--_Plumptre._
Why is this the only way that God hath pointed out for the attaining
to wisdom? 1. One reason may be the falseness of man's spirit. The
heart is deceitful above all things, and so God will not entrust it
with such estimable treasures of durable wisdom before a trial hath
been upon it. "To him will I look, even to him that is of a pure and
contrite spirit, and _trembleth_ at my words." 2. Here is another
argument, viz., _impossibility_. "The natural man perceiveth not the
things of the Spirit of God," &c. (1 Cor. ii. 14). "The eye sees not
the sun, unless it bear the image of the sun in it;" nor could it
receive that impression if it were covered with dirt and filth. So
the necessary foundation of true wisdom is unfeigned righteousness
and pureness. The purging of a man's soul takes away the main
impediments to true knowledge,--such as self-admiration, anger, envy,
impatience, desire of victory rather than of truth, blindness
proceeding out of a love of riches and honour, the smothering of the
active spark of reason by luxury and intemperance, &c.--_Henry Moore._
Where God is, there is fear of God; and where the fear of God is,
there are all things which God requireth.--_Jermin._
The fear of the Lord consists, once for all, in a complete devotion
to God--an unconditional subjection of one's own individuality to the
beneficent will of God as revealed in the law (Deut. vi. 13; x. 20;
xiii. 4; Psa. cxix. 63, &c.)
How, then, could they be regarded as fearing God who should keep only
a part of the Divine commands, or who should undertake to fulfil them
only according to their moral principles, and did not seek also to
make the embodying letter of their formal requirements the standard
of life.--_Lange's Commentary._
Verse 8. The relation of the teacher to the taught is essentially
fatherly.--_Plumptre._
In Scripture and that Oriental speech framed to be its vehicle,
narrow examples stand often for a universal class. "Honour thy father
and mother," means--obey all superiors. "Thou shalt not steal,"
means--keep clear of every fraud. In those patriarchal countries,
obedience to a father was the finest model of subordination. . . .
Let the child take the first and obvious meaning; let the man look
deeper. The earlier principles having been settled, the Proverbs have
begun with a grand practical direction--that we are to listen to our
teachers; that we are to begin at our firesides, and obey all the way
up to God.--_Miller._
Verse 9. The instruction and discipline of wisdom do at first seem
difficult and hard, and are like fetters of iron restraining the
corruption and rebellion of nature; but at length they are like
chains of gold, worn like ornaments and no burden at all.--_Jermin._
Nothing so beautifies as grace doth. Moses and Joseph were "fair to
God," (Acts vii. 20) and favoured of all men.--_Trapp._
As Christ prays, "Hallowed be thy name," as his first petition, so
Solomon put first in his promises mere beauty, the mere prize of
being right. The best thing in being pious is the mere comeliness of
piety.--_Miller._
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 10-19.
ENTICEMENT TO SIN AND EXHORTATION AGAINST YIELDING TO IT.
+I. Youth will certainly be tempted.+ 1. _Because he is in an evil
world._ In this world everything that possesses life is in danger of
losing it. The tree is liable to have its root eaten by the worm, the
smaller creatures in the animal world are beset with danger from
those above them in size and strength, the fish in the sea is ever in
danger of the hook and the net, the bird of the fowler's snare, the
forest king of the hunter's gun. Man, in respect to his mere bodily
existence, is surrounded by influences antagonistic to the
preservation of his animal life. And this danger often presents
itself in the form of _enticement_. The crumbs lure the bird into the
trap, the bait tempts the fish to bite the hook. A smooth sea and
light sunshine in the morning tempts the fisherman to the voyage upon
the treacherous deep, which becomes his grave in the evening. Moral
life is not excepted from this rule. Wherever the youth finds himself
in the world he will be tempted, because he is everywhere surrounded
by influences which war against his soul life. 2. _Because it is an
ordination of God._ The Divine Ruler has ordained that men shall
suffer temptation. There are things in this world which are the
common lot of all men, from the highest to the lowest. Disease and
death come alike to the proudest monarch and his meanest subject, to
the man of highest intellect and to the most unlettered savage. And
temptation is also an ordained heritage of man. Not even the "second
Adam, the Lord from heaven," was exempted from this rule. 3. _Because
it is necessary for the formation of moral character._ The seaman
needs to come into conflict with the stormy winds and the rough waves
of the ocean if he is to become a skilful mariner. The very effort
which he puts forth to overcome them makes him more fit for his
calling. So men must have temptation in order to test their powers of
resistance; the struggle against sin, if successful, strengthens the
moral character.
+II. The elements which form the strength of the temptation.+ 1. _The
secresy promised by the tempter._ "Let us _lay wait_ for blood," let
us _lurk privily_ for the innocent, etc. No one commits a crime
against his fellow man, without an underlying hope that he will not
be found out; he even persuades himself that it is hidden from God.
"They say, how doth God know, and is there knowledge in the Most
High?" (Ps. lxxiii. 11). 2. _The hope of gain._ Advantage of some
kind is supposed to be the fruit of every sin. That which the tempter
uses here is an increase of wealth. "We shall find all precious
substance," etc. This temptation is most common. A man is persuaded
that by a very slight risk he can make a large fortune, that the deed
will never come to light, and these two persuasions have been the
ruin of hundreds. 3. _The number of the tempters._ Here several are
represented as tempting one. "Come with us." Numbers always influence
us even when no persuasion is used. Men are naturally inclined to do
what the many do, to go with the multitude. There is an undefined
feeling that safety is with the majority, or, at least, that the
being involved with many others lessens personal responsibility. This
element of temptation is very powerful in a world where "the many" go
in at the gate which leadeth to destruction, and "few" walk in the
way which leadeth to life (Matt. vii. 13, 14).
+III. The way of escape from the tempter.+ 1. _Calling to mind his
filial relation._ "My son." It is a great help to a youth who is in
danger of being drawn away from his steadfastness in the path of
virtue to call his parents to mind. His father's instructions and
example, his mother's love and prayers, the grief that his fall would
bring upon them will, if reflected on, be a means of escape from the
tempter's snare. The thought that he is a _son_ ought to be
sufficient to keep him from straying. 2. _A consideration of the
certain end of sinners._ Those who promise themselves and others
secresy shall be taken openly. The bird will not be decoyed into the
net if he sees it spread, the trap must be laid in secret if it is to
be successful. But sinners go on in sin although they are forewarned
by God, by their own consciences, by the law of human society, and by
the experience of others what the end will be. "Be sure your sin will
find you out," is written, not only in the book of God, but within us
and around us. The young man is to bear in mind that they are _fools_
who tell him there is gain to be had by sin. Those who seek to take
life in order to enjoy the property of others, or in any way to wrong
their fellows for their own fancied gain, shall themselves, like
Haman, be hanged upon the gallows which they have made. Let the youth
reflect upon the sad histories of those who now fill our
convict-prisons, and he will feel that it is indeed true that
evil-doers "lay wait for their _own_ blood."
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 10. +I. A supposition implied,+ that sinners will entice. Sin
is of so virulent and malignant a nature, that it tainteth the whole
air about it and filleth it with infection, and there is no safety to
be found within its neighbourhood without the blessed antidotes of
piety and carefulness. And the sinner will take as much pains to
pervert his companions, as the Jews did to make proselytes, and with
the same fatal design and consequence, viz., to make them twofold
more the children of hell than themselves. For since the good have
all other advantages, and vastly outweigh them in intrinsic worth,
they will endeavour to come as near a level as they can by making up
in number what they want in value. Besides, it silences in some
measure the loud alarms of their own consciences, when they join with
them in their vicious performances, and the approbation of others, by
complying with their practices, lulleth them to sleep in a dull
security. +II. A caution subjoined,+ "Consent thou not." To which
end--1. Consider the baseness and danger of consenting. We must
sacrifice our reputation, render ourselves unfit for the company of
men of worth, and exchange the glorious liberty of the children of
God for that of vassals of iniquity. We must call in question the
existence of God, and expose ourselves to that avenging hand which
will lie heavy upon sinners to all eternity. 2. Take some plain and
short directions to secure yourself against their enticements. Repel
the first attempts upon your character. When that which is wrong is
spoken or acted in your presence, do not suffer yourself to give it
inward approbation. Withdraw from such society as soon as possible.
Seek God's assistance.--_Nicholas Brady, D.D._
This verse, in brief compass and transparent terms, reveals the foe
and the fight. With a kindness and wisdom altogether parental, it
warns the youth of the _danger_ that assails him, and suggests the
method of defence.--_Arnot._
Carry a severe rebuke in thy countenance, as God doth (Psa.
lxxx. 16). To rebuke them is the ready way to be rid of
them.--_Trapp._
Verses 11-13. Two unreasonable and insatiable lusts they propose to
gratify. 1. _Their cruelty._ They thirst for blood, and hate those
that are innocent, and never give them any provocation. Who could
imagine that human nature should ever degenerate so far that it
should ever be a pleasure to one man to destroy another? 2. _Their
covetousness._ What, though we venture our necks, we shall fill our
houses with spoil. See here (1) the idea they have of worldly wealth.
They call that precious substance which is neither substance nor
precious; it is a shadow and vanity, especially that which is gotten
by robbery. It is the ruin of thousands, that they overvalue the
wealth of this world. (2) The abundance which they promise
themselves. Those who trade with sin promise themselves mighty
bargains. But they only _dream that they eat_, the housefuls dwindle
into scarcely a handful.--_Henry._
Verse 11. The warning, as such, is true for all times and countries,
but has here a special application. The temptation against which the
teacher seeks to guard his disciple is that of joining a band of
highway robbers. At no period in its history has Palestine ever risen
to the security of a well-ordered police system, and the wild license
of the marauder's life attracted, we may well believe, many who were
brought up in towns (Judges xi. 3; 1 Sam. xxii. 2), and the bands of
robbers who infested every part of the country in the period of the
New Testament, and against whom every Roman governor had to wage
incessant war, show how deeply rooted the evil was there. The history
of many countries (our own, _e.g._, in the popular _Traditions of
Robin Hood_ and _Henry V._) presents like phenomena. The robber-life
has attractions for the open-hearted and adventurous. No generation,
perhaps no class, can afford to despise the warning against it. . . .
_Without cause_ may mean _in vain_, and receive its interpretation
from the mocking question of the tempter: "Doth Job serve God for
nought?" The evil-doers deride their victims as being righteous
gratis, or in vain.--_Plumptre._
If sinners have their "come," should not saints much more? Should we
not incite, entice, whet, and provoke one another, rouse and stir up
each other, to love and good works? (2 Pet. i. 13; Heb. x. 24; Isa.
ii. 3; Zech. viii. 21.)--_Trapp._
Verse 12. The force of the verse noteth the allurement of wickedness
from the cleanly despatch of it, so that nothing appeareth of the
doing of it.--_Jermin._
We will be as Sheol, or Hades, as the great underworld of the dead,
all-devouring, merciless. The destruction of those we attack shall be
as sudden as that of those who go down quickly into Sheol. (Numb.
xvi. 30, 33.)--_Plumptre._
Verse 13. Wickedness has always been a very bragging boaster. These
sinners make a brag like that which the devil made to Christ: "All
these things will I give thee." Covetousness is a strong chain to
draw men on to wickedness.--_Jermin._
Verse 14. The first form of temptation is addressed to the simple
lust of greed. The second, with more subtle skill, appeals to
something in itself nobler, however easily perverted. The main
attraction of the robber-life is its wild communism, the sense of
equal hazards and equal hopes. To have "one purse," setting laws of
property at nought among themselves, seems almost a set-off against
their attacks on the property of others.--_Plumptre._
Verse 15. "God will not take the wicked by the hand." (Job viii. 20.)
Why, then, should we?--_Trapp._
The affairs of this life are the highways of the King of Heaven; thou
mayest walk in the ways of them, but not with the wicked. It is an
argument of a wicked man but to company with the wicked. We judge
evil accompanyings to be next to evil deeds.--_Jermin._
Verse 16. They may talk of walking, of walking in pleasures and
delights, to get thee to walk with them. But, though, from what thou
findest at first, thou little thinkest what will be the end, yet let
me tell thee that it is to evil the journey tendeth; to that it will
quickly come, for their feet _run_ unto it. What shame it is that
evil should be so pursued after!--_Jermin._
Verse 17. These men are plotting with their eyes wide open. The verse
teaches the great doctrine of deliberateness to ruin. Men go to hell
when they expect it; at least, they go when it is a trap to them, of
which they know the setting. They go open-eyed on into the
gin.--_Miller._
The great net of God's judgments is spread out, open to the eyes of
all, and yet evil-doers, wilfully blind, still rush into
it.--_Plumptre._
Verse 18. These couriers of hell, who carry the despatches of the
devil, cannot run faster to the hurt of others than they do to their
own mischief; they cannot make more haste to shed the blood of others
than they do to shed their own blood.--_Jermin._
Verse 19. These "ways" are certainly some of the worst. The persons
described are of the baser sort; the crimes enumerated are gross and
rank. Yet when these apples of Sodom are traced to their sustaining
root, it turns out to be _greed of gain_. The love of money can bear
all these. When this greed is generated, like a thirst in the soul,
it imperiously demands satisfaction wherever it can most readily be
found. In some countries of the world it still retains the
old-fashioned iniquity which Solomon has described. In our country,
though the same passion domineer in a man's heart, it will not adopt
the same method, because it has cunning enough to know that it will
not succeed. Dishonesty is diluted, and coloured, and moulded, to
suit the taste of the times. But the ancient and modern evil-doers
are reckoned brethren in iniquity, despite the difference in the
costume of their crimes. . . . This greed, when full-grown, is coarse
and cruel. It has no bowels. It marches right to its mark, trading on
everything that lies in the way. If necessary "it taketh away the
life of the owners thereof." Covetousness is idolatry. The idol
delights in blood. He demands and gets a hecatomb of human
sacrifices.--_Arnot._
Midas, the Phrygian king, asked a favour of the gods, and they agreed
to grant him whatever he should desire. The monarch, overjoyed,
resolved to make the favour inexhaustible. He prayed that whatever he
touched might be turned to gold. The prayer was granted, and bitter
were the consequences. What the king touched _did_ turn to gold. He
laid his hand upon the rock and it became a huge mass of priceless
value; he clutched his oaken staff, and it became in his hand a bar
of virgin gold. At first the monarch's joy was unbounded, and he
returned to his palace the most favoured of mortals. Alas for the
shortsightedness of man! He sat at table, and all he touched turned
to gold--pure solid gold. The conviction rushed upon him that he must
perish from his grasping wish--die in the midst of plenty; and
remembering the ominous saying he had heard, "The gods themselves
cannot take back their gifts," he howled to the sternly smiling
Dionysius to restore him to the coarsest, vilest food, and deliver
him from the curse of gold.--_Biblical Treasury._
_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 20-33.
THE CRY OF WISDOM.
+I. The wisdom of God is the voice of God.+ 1. _The wisdom of God in
nature, in the heavens which declare His glory and in the firmament
which sheweth His handiwork is Divine speech which speaks loudly of
eternal power and Godhead._ 2. _There is a voice of wisdom in the
laws and economy of the old dispensation, although that voice gave
sometimes but an indistinct sound concerning Divine mercy and
judgment._ 3. _The wisdom of God as displayed in the plan of
salvation by Christ is the loudest, the most persuasive and
unmistakable voice of God._
+II. God's voice of Wisdom is an earnest voice.+ Wisdom _crieth_. The
voice of the mother who thinks that her children are in danger rings
upon the ear with no uncertain, theatrical sound. When the voice of
Paul rang through the Philippian prison and fell upon the man who was
about to destroy himself, it was a _loud_ voice, because he was in
earnest. God has to deal with his human children who are in danger,
and therefore He speaks with earnestness when He says, "Do thyself no
harm." The voice of God in the human conscience sometimes speaks as
loudly as the trump of Sinai. He said by His prophets in the days of
old, "Turn ye, turn ye from your evil ways, for why will ye die, O
house of Israel?" (Ezek. xxxiii. 11). The voice of Christ was an
earnest voice. His death enforced the earnestness of the appeals
which He uttered in His life. It proved the reality of His own and
His Father's desire that "all should come to repentance." The voice
of the Gospel ministry is an earnest voice. Those who have been
baptised by the Spirit of God, _beseech_ men to be reconciled to God
(2 Cor. v. 20).
+III. God's voice of wisdom has been uttered where men could hear
it.+ Wisdom uttereth her voice "in the streets," "in the chief places
of concourse," "in the gates." The merchant brings his silks and
diamonds to the crowded cities, because in them he is most likely to
find purchasers. The vendors of goods seek the broad thoroughfares,
because there they find streams of human beings to whom they offer
their wares. God has observed this method in offering His Divine
wisdom to the sons of men. The highest wisdom of God--the Gospel--was
first proclaimed in the city of Jerusalem, at a time when there were
gathered there men "out of every nation under heaven" (Acts ii. 5).
The apostles of Christ preached in the chief cities of the civilised
world, in Corinth, Athens, Antioch, Ephesus, and Rome. And now the
voice of wisdom cried in the principal centres of the population of
the world. The fishermen spread their nets where most fish
congregate, and the fishers of men are attracted to the places where
most human souls are gathered.
+IV. God's voice of wisdom addresses all classes of sinners.+ 1. _The
simple ones._ The unwary and those easily misled. Some men sin
through ignorance or through the influence of others. As the unwalled
garden is open to the foot of every dog that passes by, so the man
who has no principle of his own to defend him is liable to have his
soul entered and taken possession of by the first tempter who passes
by. 2. _The scorner._ He is a sinner of a deeper dye. The child who
is indifferent to his good father's love and the attractions of his
happy home is a sinner, but the son who mocks his parents and holds
up their words to ridicule is certainly a greater sinner. The simple
man denotes a sinner who is passive in the hands of evil, but the
scorner is active against good. He is placed before us in Holy
Scripture as one who has reached the climax of human iniquity (Psa.
i. 1). 3. _Fools are addressed._ The man who would rather use means
to increase his disease than seek to cure it, may very properly be
called a fool. The blind man who chooses to remain blind when he
might be healed is certainly a fool. And certainly this is an
appropriate name for those who love moral darkness rather than light.
He who hates the knowledge which would save him and prefers death to
life is the most unwise man upon the face of God's earth.
+V. Although sinners may differ in degree, the same reproof and
invitation are addressed to all.+ A rich man may be able to satisfy
the wants of a hungry multitude, although all may not be equally
hungry. If a physician possesses remedies which can heal men whose
disease is deeply rooted, he will be able to cure those upon whom it
has as yet a lighter hold. The voice of God to men offers but one way
of satisfaction and soul-healing, viz., _repentance_. "Turn ye at my
reproof." And the gift of His Spirit which accompanies repentance
(Acts ii. 38) is powerful to change the greatest sinner into a saint.
+VI. The rejection of Wisdom's voice of invitation changes it to one
of threatening.+ The refusal of the invitation to the Gospel feast
shut out to retribution those who rejected it (Luke xiv. 16). The
space given for repentance will not last for ever. A time is here
foretold when God will not hear them who have refused to hear Him.
Their cry for help will be treated as they once treated the earnest
cry of wisdom. "I will mock when your fear cometh."
+VII. The blessed condition of those who accept Wisdom's invitation.+
The promises given under this Old Testament dispensation referred in
a large degree to the present life. Dwelling safely here doubtless
has its immediate reference to a home in Canaan, as in Isaiah i. 19.
"If ye be willing, and obedient, ye shall eat the good of the land."
Yet the underlying principle is that God will take charge of the real
interests of those who yield themselves to Him--who fall in with His
plans for their real eternal good.
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 20. What was in the views of godly men, in Solomon's days, an
abstraction, became concrete when Christ was manifested on earth. The
manifold character of this Divine wisdom (Isa. xi. 2, 3), and the
multiplicity of all messengers of this wisdom of God in all ages of
the Church accord with the plural form. (See "Critical
Notes.")--_Fausset._
The Orientals used the plural form to denote the highest excellence.
But _wisdoms_ may be plural to denote wisdom in all forms, or all
"_wisdoms_" in one; specially two forms of wisdom--wisdom in a
worldly sense, and wisdom in the spiritual sense which the natural
man does not discern. Wisdom in both these senses unites in piety.
The pious man has spiritual wisdom of which the sinner knows nothing;
and fleshly or natural wisdom to avoid hell and to secure heaven, to
provide for death and get ready for an eternal world, to a degree
altogether superior to a fleshly nature.--_Miller._
After that Solomon hath brought in a godly father warning and
instructing his sons, now he raiseth up, as it were, a matron or
queen-mother provoking her children unto virtue.--_Muffet_
The words of men may be wise; but when God speaks, Wisdom itself
addresses us.--_Lawson_
Perhaps some wide law of association connecting the purity and
serenity of wisdom with the idea of womanhood, determines the
character of the personification. Not in solitude, but in the haunts
of men, through sages, lawgivers, and teachers, and yet more through
life and its experiences, she preaches to mankind. Something of the
same kind was present, we may believe, to Socrates when he said that
the fields and the trees taught him nothing, but that he found the
wisdom he was seeking in his converse with the men whom he met as he
walked in the streets and _agora_ of Athens. (Plato, "Phædrus," p.
230.)--_Plumptre._
"In the last day, that great day of the feast, Jesus stood and
_cried_, saying 'Come unto me and drink.'" (John vii. 37.)--_Trapp._
In the Scriptures, Wisdom cried unto men. "They testify of me," said
Jesus. The prophets all spake of His coming. The sacrifice offered
year by year, continually proclaimed aloud to each generation the
guilt of men, and the way of mercy. The history of Israel, all the
days of old, was itself Wisdom's perennial articulate cry of warning
to the rebellious. The plains of Egypt and the Red Sea, Sinai and the
Jordan, each had a voice, and all proclaimed in concert the
righteousness and mercy of God. And the things were not done in a
corner. . . . But the wisdom of God is a manifold wisdom. While it
centres bodily in Christ, it is reflected and re-echoed from every
object and every event. There is a challenge in the prophets, "Oh
earth, earth, earth, hear the word of the Lord!" The receptive earth
has taken in that word, and obediently repeats it from age to
age. . . . He hath made all things for Himself. He serves Himself of
criminals and their crimes. From many a ruined fortune, Wisdom cries,
"Remember the Sabbath-day, to keep it holy." From many an outcast in
his agonies, as when the eagles of the valley are picking out his
eyes, Wisdom cries, "Honour thy father and mother, that thy days may
be long." From many a gloomy scaffold Wisdom cries, "Thou shalt not
kill."--_Arnot._
Verse 21. Wisdom's walk through the streets. The Lord and His Spirit
follow us everywhere with monition and reminder.--_Lange's
Commentary._
In verse 10 sin was represented as trying to get in. Here wisdom is
represented as trying to reach out. Sin is harmless unless it can get
into the conscience. Wisdom is utterly helpless unless it begins with
the flesh. One strives to get in, the other yearns to reach out. "The
natural man discerneth not the things of the Spirit." She must begin,
therefore, without. The impenitent can only hear _natural_ reasons.
"The law is a schoolmaster." The terrors of death are applied by the
Almighty to draw us nearer, within, and finally into the region that
is spiritual. It is "out of doors," therefore, that Wisdom must life
up her voice.--_Miller._
The voice of wisdom is heard everywhere. It sounds from the pulpit.
From every creature it is heard (Job xii. 7, 8). The word is in our
very hearts, and conscience echoes the voice in our souls. Let us go
where we will we must hear it, unless we wilfully shut our
ears.--_Lawson._
In the Temple she crieth for holiness and reverence, in the gates she
crieth for justice and equity, in the city she crieth for honesty and
charity. Or else by accommodation we may thus take the words, the
_head_ is the chief place of concourse in man, where all the
faculties do meet and all affairs are handled: the openings of the
gate are the outward fences, the city is the _heart_, to all which
wisdom strongly applieth her instructions. In the head she crieth for
a right understanding, in the outward fences for watchfulness, in the
heart for upright sincerity.--_Jermin._
Verse 22. Men are always going to be wise, and therefore, Wisdom
plunges upon this very difficulty. You are going to repent; but when?
And, as a still more imperative question, "How long first?" You are,
perhaps, a grey old man, and your resolutions have been for fifty
years.--_Miller._
Lovers of simplicity and haters of knowledge are joined together; for
where there is a love of simplicity, there is a hatred of knowledge,
where there is a love of vice there is a hatred of virtue.--_Jermin._
Scorners _love_ scorning. The habit grows by indulgence. It becomes a
second nature.--_Arnot._
These simplicians are much better than scorners, and far beyond those
fools who hate knowledge. All sins are not alike sinful, and wicked
men grow worse and worse.--_Trapp._
Verse 23. The two things mentioned here are to be taken in connection
with each other. The latter is the result of the former--the former
in order to the latter. There can be no plea, therefore, for
continued ignorance. The Word of God is in possession, and the Spirit
of God is in promise.--_Wardlaw._
When it is said: "Turn," &c. could an essay to turn be without some
influence of the Spirit? But that, complied with, tends to pouring
forth a copious effusion not to be withstood.--_J. Howe._
When we turn at His reproof, He will pour out His Spirit; when He
pours out His Spirit, we will turn at His reproof: blessed circle for
the saints to reason in.--_Arnot._
Little as we might have expected it, the teaching of the Book of
Proverbs anticipates the prophecy of Joel (ii. 28) and the promise of
our Lord (John xiv. 26; xv. 26.) Not the _Spirit_ alone, with no
articulate expression of truths received or felt: nor _words_ alone,
spoken or written, without the Spirit to give them life.--_Plumptre._
He that reproves and then directs not how to do better, is he that
snuffs a lamp, but pours not in oil to maintain it.--_Trapp._
There are no words that can make known Wisdom's words but her own,
and there is no one that can make known Wisdom's words but herself.
She can, and here she saith: "_I will._" And it is as she _will_, not
as she _can_, and yet freely and fully too, whereof she saith: "I
will _pour out_."--_Jermin._
+I. The reproof God administers.+ God reproves (1) _by the
Scriptures;_ (2) _by ministers;_ (3) _by conscience;_ (4) _by
Providence._ +II. The submission He requires.+ Turn (1) _with
penitent hearts;_ (2) _with believing minds;_ (3) _with prompt
obedience._ +III. The encouragements He imparts.+ The Spirit is
(1) _convincing;_ (2) _quickening;_ (3) _comforting;_
(4) _sanctifying._--_Sketches of Sermons._
Verse 24. It is an honour to be invited to the feast of an earthly
prince; how much more to be bidden unto the banquet of the King of
kings! And as the desiring of any to dinner or supper is a sign of
love and goodwill in him that offereth this courtesy, so it is a
point of great ungentleness and sullenness for a man, without just
cause, to refuse so kind a proffer; for, in so doing, he sheweth that
he maketh none account at all of him, who not only hath borne toward
him a loving affection, but he made declaration thereof in some sort,
and gone about to seal it by certain pledges of friendship; yea, that
which is yet more, he causeth him to lose the cost which he hath
bestowed about provisions and entertainment, and his messengers to
lose their pains and their travail. Then, when those who are bidden
to the kingdom of God (Luke xiv. 18) desire to be excused, how can
this be but a great sin? but, when God shall not only call with His
hand to a rebellious people, continuing His Word preached with all
means pertaining thereunto; as the grace offered in this respect is
doubled, so the sin of not profiting thereby is mightily
increased.--_Muffet._
God called for a famine on the land, and was not refused; God called
for a drought upon the land, and was not refused; and, no doubt,
should God call any other of His creatures, they would not refuse to
come unto Him, seeing those things which are not, when they are
called, do come to God. Only man refuseth. Surely hence it is that
the prophets of God do so often speak unto insensible things, as:
"Hear, O heavens; give ear, O earth." For it is not seldom that God
calleth to men and is refused.--_Jermin._
Verse 26. There is not in the Lord any such affection or disposition
of mocking as in man; but when in the course of His providence He so
worketh that He leaves the wicked to his misery, or maketh him a
mocking stock to the world, He is said in the Scripture to scorn, or
have them in derision (Ps. ii.), because He dealeth as a man which
scorneth.--_Muffet._
If God laugh, thou hast good cause to cry.--_Trapp._
There is, as has been said, a Divine irony in the Nemesis of history.
It is, however, significant that in the fuller revelation of the mind
and will of the Father in the person of the Son, no such language
meets us. Sadness, sternness, severity there may be, but from first
to last no word of mere derision.--_Plumptre._
_Even I,_ not, "I also," _I,_ who have warned you so often, so
tenderly, so earnestly.--_Stuart._
Verse 27. Cataline was wont to be afraid at any sudden noise, as
being haunted with the furies of his own evil conscience. So was our
Richard the Third after the murder of his two innocent nephews, and
Charles the Ninth of France after the Parisian massacre. These
tyrants became more terrible to themselves than ever they had been to
others.--_Trapp._
You cannot paint an angel upon light: so mercy could not be
represented--mercy could not be, unless there were judgment without
mercy, a ground of deep darkness lying beneath, to sustain and reveal
it.--_Arnot._
Here also the parallelism which we have traced before holds good. The
"coming of the Son of Man" shall be as "the lightning" in its
instantaneous flashing. And at that coming He will have to utter the
same doom. "Many shall seek to enter in, and shall not be
able."--_Plumptre._
Verse 28. Does the sinner ever cry, and not get answered? Does he
ever seek diligently, and God laugh at him? The passage is the
profoundest Gospel. A man has two ways of seeking, before he becomes
a Christian, and after he becomes a Christian. Before he becomes a
Christian he seeks from _natural_ motives, otherwise he would be
already spiritual. We cannot say that natural seeking has no promise.
We think it has. A man can only start outside the camp to get in. The
man who out of a deep sense of terror flies toward the wicket-gate
under that schoolmaster the law, will reach it if he keep on, and
that by promise. If he begs God to make him spiritual and to give him
the true motives of the kingdom with even a proper common spirit
though it be under the terrors of escape, he draws nearer all the
time to being spiritual. The light will at last break. If he keeps on
in that way he will emerge some day into the light of the blessed.
The action of common grace will merge into that which is saving. But
if his motives are too carnal; if his state is mere terror; if his
moral part has been so abused that it has passed the boundary which
our text suggests; if there be the mere terror of the lost, and the
mere selfishness, such as wakes up at the judgment day, we could
easily understand that oceans of such tears would drift a man only
further off. They are only a more insidious carnality. The sum of the
doctrine is, that _natural_ motives may become instruments of
conversion if we seek God early, but if we sin away the day of grace,
no terror, however selfishly and therefore passionately expressed,
can become a saving prayer to bring us any nearer to the
Redeemer.--_Miller._
This was Saul's misery: "The Philistines are upon me, and God will
not answer me." This was Moab's curse (Isa. xvi. 12). This was the
case of David's enemies (Ps. xviii. 41). Even if God answer him at
all, it is according to the idols of his heart (Ezek. xiv. 3, 4) with
bitter answers, as in Judges x. 13, 14. Or, if better, it is but as
He answered the Israelites for quails and afterwards for a king;
better have been without. Giftless gifts God gives
sometimes.--_Trapp._
Verse 29. Those who do _not choose_ the fear of the Lord are
condemned no less than those who hate it. Not to choose is virtually
to dislike, and ends in positive hatred. (Matt. xii. 30.) Men are
free in choosing destruction, so that the blame rests wholly on
themselves. "Ye judge yourselves unworthy of everlasting life." (Acts
xiii. 46.)--_Fausset._
God will give them a reason of their punishment. No marvel if they
who hate knowledge do not choose the fear of the Lord. For knowledge
is the guide of election, and if the guide be bad the choice cannot
be good. And to show the badness of the choice, there being many
fears proposed to man's choice to which man's life is subject; to
choose the fear of the Lord, freeth from all the rest; not to choose
that, is to be a slave to all the rest.--_Jermin._
Verse 30. There is not a word here of _disability_, it is all
unwillingness. Point me to one passage in the Bible where sinners are
represented as being condemned for not doing what they _could not_
do. The blessed God is no such tantaliser. When, at any time
inability _is_ spoken of, it is inability all of a moral nature, and
resolves itself into _unwillingness_.--_Wardlaw._
Can it be that _none_ of God's counsel should be followed? Can it be
that _all_ his reproof should be despised? Yes; not to have a care of
following all God's counsel is to follow none: not to have a mind
that regardeth all His reproof, is to despise all. . . . As the wings
of the living creature which Ezekiel saw, were joined together, so is
the joining together of God's commandments, our desire of yielding a
general obedience unto them, that must carry us up to
heaven.--_Jermin._
Verse 31. Their miserable end is the fruit--not of God's way, but of
their own. _His_ plan, _His_ device for them, was a plan of
salvation.--_Wardlaw._
If a man plants and dresses a poisonous tree in his garden, it is
just that he should be obliged to eat the fruit. If our vine is the
vine of Sodom, and our clusters the clusters of bitterness, we must
leave our complaint on ourselves, if we drink till we are drunken,
and fall, and rise no more.--_Lawson._
The sinner's sin is its own punishment (Isa. iii. 9-11.) Hell is not
an arbitrary punishment, like human penalties, which have no
necessary connection with the crimes, but a natural development of
the seed and the bud (Isa. lix. 4; Gal. vi. 8). "Filled with their
own devices"--_i.e._ filled even to loathing, which is the final
result of the pleasures of sin. "They did eat, and were well filled;
for He gave them their own desire; . . . but while the meat was yet
in their mouths, the wrath of God came upon them" (Psa. lxxviii. 29).
Men's own desires fulfilled are made their sorest plagues (Psa.
cvi. 11).--_Fausset._
Bad will it be for them that shall eat of it; and yet due will it be
to them to eat of it, because it is their own. . . . It is not said
they shall _gather_ the fruit of their ways, which were some
expression of their misery, but they shall _eat_ it, it shall enter
into them, and be made, as it were, their very substance. This it is
that _filleth up_ the misery, filling is of their own devices, that
it is, that maketh it be pressed down.--_Jermin._
Verse 32. When Jeshurun waxed fat, he kicked (Deut. xxxii. 15). Thus
the objection is met, that sinners often prosper now. Yes, replies
wisdom; but that very prosperity proves their curse, and accelerates
the judgment of God. It is they who are "settled on their lees that
say in their heart, The Lord will not do good, neither will he do
evil" (Zeph. i. 12).--_Fausset._
Prosperity ever dangerous. 1. Because every foolish or vicious person
is either ignorant or regardless of the proper ends and rules for
which God designs the prosperity of those to whom He sends it.
2. Because prosperity, as the nature of man now stands, has a
peculiar force and fitness to abate men's virtues and heighten their
corruptions. 3. Because it directly indisposes them to the proper
means of amendment and recovery.--_South._
Because they are fools, they turn God's mercies to their own
destruction; and because they prosper, they are confirmed in their
folly.--_Baxter._
When sinners are moved a little by wisdom and _turn away_, it is
deadly; it is worse than if they had never listened. _Prosperity_ or
_tranquillity_ (see "Critical Notes"). The mere doing nothing of
impenitent men is carrying them downward.--_Miller._
Bernard calls prosperity a mercy that he had no mind to. What good is
there in having a fine suit with the plague in it? A man may miscarry
upon the soft sands as soon as upon the hard rocks.--_Trapp._
Not outward prosperity, but the temper which it too often produces;
the easy going indifference to higher truths is that which
destroys.--_Plumptre._
Verse 33. He shall enjoy genuine security. His mind will enjoy
unmoved tranquillity amidst all the turmoils and all the vicissitudes
of this life (Phil. iv. 6, 7). And he shall be quiet from the fear of
ultimate evil. The season of the impenitent sinner's last alarm shall
be to him the season of peace, and hope, and joy.--_Wardlaw._
Be it so, that some fits of fear, like grudgings of an ague, in the
midst of fiery temptations, begin sometimes to cause the faithful to
quake a little, yet the grace of God's Spirit will drive them out in
time, and put them all to flight in such manner at the end, that
instead of timorousness, stoutness; of unquietness, peace; of
bashfulness, boldness; of shrinking, triumph will arise. O, the
valiant courage and unterrified heart of the Christian knight and
spiritual champion, who is furnished with the whole armour of God
(Eph. vi.), and fighteth under the banner of Divine wisdom, his
renowned lady and mistress!--_Muffet._
1. Temporally. 2. Mentally. 3. Spiritually. 4. Externally. (Isa.
xxvi. 3, xxxiii. 15, 16; Jer. xxiii. 6; Deut. xxxiii. 12,
28.)--_Fausset._
His ark is pitched within and without; tossed, it may be, but not
drowned: shaken, but not shivered.--_Trapp._
Eternal life, secure in the world to come, casts a bright beam of
hope across, sufficient to quiet the anxieties of a faint and
fluttering heart in all the dangers of the journey through.--_Arnot._
There is now _dwelling_ but in heaven; hell is a _prison_; earth is a
_pilgrimage_. In Heaven there be many mansions, wherein every room is
the lodging of quietness, the walls whereof are safety, the gates
security, and all fear of evil shut out for ever.--_Jermin._
* * * * * *