+II. The contrast between the ways of these opposite characters.+

1. _That of the sluggard is a way of self-prevention._ He lessens his

power by neglecting to use it. The man who has power to pull against

a rapid at a certain point of the stream and will not use it, but

allows his boat to drift on until he comes into a current against

which he can make no headway, has thrown away his power, and is his

own destroyer. The effort which he neglected to put forth at a time

when it would have been effectual, is of no avail now that the time

has passed. Every man in health of body and mind has physical, and

mental, and moral powers which at a certain period in his life are

equal to the overcoming of all ordinary obstacles to his moral and

physical well-being. But if he neglects to use them the tide against

him will grow stronger, because his power will decrease, and his

neglect and inertness, whether in material or in spiritual things,

will raise around him a hedge of thorns, which will require much

extraordinary and painful effort to break through. A thorn-hedge in

its beginnings may be easily stepped over, or it may be almost as

easily uprooted; but if it is allowed to grow and strengthen itself

for several years it makes an almost impassable barrier--at least, a

barrier which cannot be overcome without a great and painful effort.

So with the sluggard, temptations to indolence--to neglect of powers

which God has given him to be used--might once have been easily

overcome, and have been so completely conquered as to cease to be

temptations. But yielded to until they have become habits, they form

around him as impassable a barrier, or one which can be broken

through only by as great and as painful exertion as a hedge of

thorns. Often we hear him complaining of the difficulties in the way,

and truly they are there, but they are mainly of his own creation,

the hedge is about him, but it is of his own planting--the lion is

there (chap. xxvi. 13), but the lion was placed there by the man who

is afraid to face him. 2. _The way of righteousness--of him who is

willing to strive after his moral and physical well-being--is a way

in which it is easier to walk the longer it is pursued._ It is "made

plain," or it is a "paved way." _(a) God helps to smooth his way,

because it is a Divinely ordained way._ He who rules the world has

ordained that many material gifts and all the most precious mental

and moral gifts shall be the reward of those only who earnestly

strive after them. The way of diligent continuance in well-doing is

as old as God Himself, and it is the way in which He requires His

creatures to walk. This being so, those who tread it may rely upon

His help to exalt the valleys, to level the mountains, and to make

the rough places plain which lie in their road. _(b) The way is made

plain by the man himself._ The continued repetition of acts makes

habit, and he who pushes boldly and fearlessly forward in the way of

righteous exertion finds the hard becomes easier and the stony places

smoother by the very constitution of his nature. He makes his way

plain by his resolution to walk in it, he leaps the hedge while his

slothful neighbour is counting the number of feet it is from the

ground. It is well to look before we leap, but some look so long that

they never take the leap, and the slothful man looks so long at the

difficulties in his way that he never finds courage enough to grapple

with them. But the very resolve to try brings strength for action,

and the power grows by use until what is a hedge of thorns to an

indolent man is a level road to his righteous neighbour. The word

righteous here being placed in antithesis to slothful shows how great

a sin it is to neglect to use the opportunities which God has given

for men to ensure their real and highest interests (See also on chap.

xiii. 4, page 296.)

_OUTLINES AND SUGGESTIVE COMMENTS._

God's Word recognises the universal law of work. By frequent precept

and cheering promises, it consecrates our daily labour. Mindful of

the old Latin maxim, _"Laborare est orare,"_ "toil is prayer," the

Christian learns from the record of God's Will that honest,

faithful, diligent, God-fearing, and God-honouring work is itself a

worship acceptable to the great All-worker. Toil, hard toil, is duty.

Even the heathen world confessed that the gods gave nothing to men

without it had been earned by severe exertion. . . . God enjoins

diligence upon us by precept and by example. About us, all things

perform their allotment of work, and do it promptly and without a

thought of delay. The winds sweep over the face of the earth, attent

alone on the fulfilment of their appointed mission. Here they come on

silent pinions, to bear away the rising exhalation of death from the

lowlands or the pest-house; there they carpet the earth with the sere

and yellow leaves of autumn, covering the earth with russet and gold.

Now their task is the flushing of some sick one's pale cheek, as they

rustle through the spring blossoms, laden with sweet health. There

they hinder and destroy the else invincible Armada, creeping forth on

its purpose of spreading far and wide destruction and death. Thus,

too, the never-resting sea. Lashing its worn and rugged shore, the

incoming tides bear on their bosom the wealth of trade; or else,

lifting the waves in its fury, it engulfs those who go down into the

sea to do business in the deep waters. Thus, too, the hidden fires of

earth, ever smouldering within, ever restless in their workings--now

tossing the foam and spray of the geysers in their play, or now

opening in wide fissures of molten death, to scorch the surface of

the earth with the poisonous sulphur smoke, or bury for centuries in

dust and ashes, and under the lava tide, the homes and haunts of the

men of the past. Thus God teaches men by His own ceaseless workings

through ten thousand ever busy forces. And revelation utters the same

bidding to unremitting toil. . . . Diligent hands are speedily

rendered expert. Long use gives practice and perfection, until that

which was at first the toilsome labour of home becomes the easily

attained result of a few moments' application. And the diligent hand

teaches and trains the wary and observant eye.--_Life Lessons from

the Book of Proverbs, by Dr. Perry, Bishop of Iowa._

The wise man mentions righteousness in this place rather than

diligence, because the latter is included in the former, and is not

sufficient without it to make a man's way plain.--_Lawson._

Observe God's estimate of the slothful man. He contrasts with him not

the diligent, but the righteous, marking him as a "wicked, because a

_slothful,_ servant" (Matt. xxv. 26). The difficulties are far more

in the mind than in the path. For while the slothful man sits down by

the hedge-side in despair, _the way of the righteous_ (in itself not

more easy) _is made plain._ He does not expect God to work for him in

an indolent habit. But he finds that God helps those that help

themselves. . . . Following His commands, feeding upon His promises,

continuing in prayer, in waiting and watching for an answer to

prayer, _his way is raised up_ before him. He believes what is

written, and acts upon it without delay. As soon as ever the light

comes into his mind, at the very first dawn, this determines the

direction of his steps, and the order of his proceedings. Thus his

stumbling-blocks are removed (Numb. xiii. 30, xiv. 6-9; Isa.

lvii. 14).--_Bridges._

Grace has not only a _brighter_ (ver. 15) but an _easier_ time. We

see the like in worldly matters. Nothing is more striking than the

ease with which a prompt man works. His tackle is all right, so is

his ground, it has been made smooth by his last year's toil. His

hands are not blistered. His lazy neighbour admires, and longs after

his chance. Laziness begets labour. In the round year, the sluggard

fevers himself more than the diligent; while, in the spiritual world,

the proverb is more signal still. Just where the _upright_ stands

there is a smooth path--and let it be observed the upright means the

_smooth,_ the _level._ Just where the sinner stands is a _thorn

hedge._ He _cannot_ enter into life; so he imagines. And yet he is a

_sluggard,_ for he will not do the plainest duties. The proverb is

right, therefore, that it is the principle of sluggardism to create

"a hedge of thorns;" and that it is far smoother to take hold of the

faith by the right handle, and at once, than to be eternally kicking

against the pricks of the Gospel.--_Miller._

Because the latter part of the verse speaketh of the righteous, we

may by the slothful understand the wicked; for it is slothfulness in

not using the graces of God offered that maketh to be wicked. . . .

God giveth the righteous pleasure, even in the troubles of serving

Him. . . . In their conversation, by the lightsomeness and leap, as

it were, of eternal hope and internal contemplation, they do pass

over the impediments of temporal adversity.--_Jermin._

The way of a slothful man is perplexed and letsome, so that he gets

no ground, makes no riddance; he goes as if he were shackled when he

is to go upon any good course, so many perils he casts and so many

excuses he makes--this he wants, and that he wants, when in truth it

is a heart only that he wants, being wofully hampered and enthralled

in the invisible chains of the kingdom of darkness, and driven about

by the devil at his pleasure. . . . Never any came to hell, saith

one, but had some pretence for their coming hither.--_Trapp._

Every good service is hard or easy, according as men's wills are

inclined unto it. He that hath his mind pressed and ready to the

practice of any duty, either of piety, justice, or mercy, will

observe all the inducements that may lead him to the same; and he

that is averse and backward, will look to all the impediments that

may discourage him from it. That Israel should root out the

Canaanites, the unfaithful spies thought it no less impossible, than

for grasshoppers to overcome giants; but Caleb and Joshua knew it to

be no more unlikely than for armed soldiers to vanquish naked people,

or for hungry persons to eat up meat. _First,_ the one is fortified

by the force of _love,_ which is irresistible and _strong as death,_

that nothing can withstand it: and the other being destitute of all

love to any goodness, is likewise void of all power to proceed in,

and go through with any work that is good. _Secondly, faith_ showeth

to the one what help God will minister, and what reward He will

render to all them that apply themselves to His service. And

infidelity persuadeth the other that well-doing is needless and

fruitless, or chargeable and troublesome.--_Dod._

For Homiletics on verse 20, see on Chapter x. 1, page 137.

_OUTLINES AND SUGGESTIVE COMMENTS._

One particular in which children show themselves _wise_ or else

_foolish_ and so can gladden or else _sadden_ their parents is by

giving or withholding due honour. "A foolish _man._" No age or state

exempts children from honouring their parents. Grown young men are

sometimes apt to look with some contempt on their mothers, because of

the weakness of the feminine mind.--_Fausset._

As for him that despiseth his mother--and who doth not so that

despiseth her careful admonition?--he is not a son, the spirit of God

doth not here style him to be so: he is a _foolish man._ For how can

he be otherwise, who knoweth his own mother so little as that he doth

despise her?--_Jermin._

_MAIN HOMILETICS OF VERSE_ 21.

OPPOSITE TASTES.

+I. Joy is a revealer of human character.+ A stone cast into a lake

will reveal the nature of its bed. If there is mud at the bottom this

simple test will reveal its existence by bringing it to the surface.

So objects presented to the mind show what is hidden in the heart.

The emotions produced by certain scenes or events are tests of

character. What a man rejoices in reveals what he is. Some objects

brought before the human mind excite the most opposite feelings in

different men. That which gives pleasure to the one gives pain to the

other, and when a man rejoices in that which is the outcome of human

depravity it is a certain sign that he is himself deeply depraved.

Like a stone cast into the water, it brings the hidden mud to the

surface. The same evil thought lodged in the minds of two men, one of

whom is a moral fool, and the other a "man of understanding," will

bring joy to the countenance of the first, and indignation to that of

the latter, and thus it becomes a revealer of the state of each man's

heart, and he to whom "folly is joy" is thus declared to be

"destitute of wisdom" in the real and highest signification of the

word.

+II. The joy of the moral fool turns him out of the way, and keeps

him out of the way.+ This is implied in the antithesis, which should

be "a man of understanding goes straight forward." He has found a

source of joy in _"whatsoever things are true, honest, just, pure,

lovely, and of good report"_ (Phil. iv. 8), and this joy holds him in

the path which leads to them. We are largely governed by that which

holds our affections, and love to that which is morally right, draws

us into the path of righteousness--leads us to pursue a steady and

undeviating line of conduct in obedience to the law of holiness, as

revealed by God. But the joy which the ungodly man feels in sinful

pursuits and habits draws him out of this good and true way, and

allures him into a path where he meets with objects that call forth

this unholy pleasure. Being governed by passion instead of by

principle, his walk in life is unsteady and uncertain--destitute of

fixed purpose. (On this subject see Homiletics on chap. xiii. 14,

page 313.) A vessel is held on her course by reason at the wheel, and

wind in the sails. The wind impels her to go forward, but if the

understanding at the compass did not hold the wind in subjection,

there would be no safety for the vessel; nobody could say where she

might be carried. Yet without the wind she could not be carried

forward at all--the compass and the helm would be useless. So,

although the "man of understanding" is a man of emotion--a man whose

life is under the influence of that which gives him joy, he brings

his emotions into subjection to the dictates of moral wisdom, and

before he follows their leadings he makes sure that they are in

harmony with that which is pure and holy. Then he may safely yield

himself to their guidance, and be sure that they will impel him

_straightforward._ Such a man is _constrained_ by the delights which

godliness yields to him to press on to higher attainments (2 Cor.

v. 14; Phil. iii. 12, 13), while the man to whom "folly is joy"

allows the pleasures of the world and the flesh to hold him from the

right path, even against his conscience and his better judgment. Such

a man can give no more convincing proof that he is destitute of

wisdom.

_OUTLINES AND SUGGESTIVE COMMENTS._

This book of instruction proves our profession. What think we of

_folly?_ Not only does the ungodly practise it, but _it is joy_ to

him. . . . That which has turned this fair world into a sepulchre;

nay, that which hath kindled _"everlasting burnings,"_ is _his

joy.--Bridges._

Tastes differ wildly, and so, therefore, do enjoyments. Water is the

element of one creature, and air the element of another. The same

material is to this poison and to that food. Each species differs in

nature from all others, and nature will have her own way. Among men,

viewed in their spiritual relations, there is a similar variety of

tastes and pleasures. There is first the grand generic difference

between the old man and the new. . . . Besides the first and chief

distinction between the dead and the living, many subordinate

varieties appear, shading imperceptibly away into each other,

according as good or evil preponderates in the character. Two persons

of opposite spiritual tastes may be detected for once in the same act

of evil; but they do not walk abreast in the same life-course. . . .

Two young men, of nearly equal age, are both the sons of God-fearing

parents, were seen to enter a theatre at a late hour in a large city.

They sat together, and looked and listened with equal attention. The

one was enjoying the spectacle and the mirth; the other was silently

enduring an unspeakable wretchedness. The name of God and the hopes

of the godly were employed there to season the otherwise vapid mirth

of the hollow-hearted crowd. One youth, through the Saviour's

sovereign grace, had, in a distant solitude, acquired other tastes.

The profanity of the play rasped rudely against them. He felt as if

the words of the actor and the answering laugh of the spectators were

tearing his flesh. He breathed freely when, with the retiring crowd,

he reached the street again. It was his first experience of a

theatre, and his last. It is a precious thing to get from the Lord,

as Paul got a new relish and a new estimate of things. This appetite

for other joy, if exercised and kept keen, goes far to save you from

defilement, even when suddenly and occasionally brought into contact

with evil; as certain kinds of leaves refuse to be wet, and though

plunged into water come out of it dry.--_Arnot._

_A man of understanding walketh uprightly,_ and he doth it with

delight, as the opposition implies. Christ's "burden" is no more

"grievous" to him than the wing is to the bird. His sincerity

supplies him with serenity; the joy of the Lord, as an oil of

gladness, makes him lithe and nimble in ways of holiness.--_Trapp._

The folly here meant is the folly of wickedness, and he that joys in

that, may well be proclaimed a notorious fool. St. Ambrose saith, all

vile dispositions are delighted with the follies of others: but how

vile, then, is his disposition who is delighted with his own folly.

And yet, how many are there so drunken with this folly that they reel

and stagger, and hardly go a right step in all their lives. Now, what

is this joy, but a sign of the habit of wickedness generated within

them? But a man of understanding considereth his joy, and what it is

that causeth it: in joying he considereth, what it is he doth, and

how far he goeth, that so he may both walk _uprightly_ to joy, and

_walk uprightly_ in joy. This being his chiefest joy to walk

uprightly in all his ways.--_Jermin._

Not so much, _"folly is joyful;"_ for that is only partially the

case. We have already seen (ver. 13) how sin crimps the countenance.

But _"folly is joy;"_ that is, the life of a sinner is like a grazed

ox, who strikes for the sweetest pasture. The text marks a vital

difference:--_"A man of discernment, or understanding, makes a direct

track."_ That is, as a thrifty housekeeper tumbles up her rooms, and

makes things right, whether it be pleasant or not, so the Christian,

for love of the Almighty, makes things straight, whether a joy or

not. Note, then, the vital difference. _Folly is joy._ It does not

arrive at it; but its quintessence is, that it thought it would.

While the good, not stupidly either, but as "a man of discernment,"

puts duty first, and takes joy as it comes; so answering the words of

Christ:--_"For whosoever will save his life, shall lose it; but

whosoever shall lose his life, for my sake and the gospel's, the same

shall save it"_ (Mark viii. 35).--_Miller._

FOR HOMILETICS ON VERSE 22, SEE ON CHAP. XI. 14 AND CHAP. XX. 18.

_OUTLINES AND SUGGESTIVE COMMENTS._

It is a note of Beda: There are three which in the law are read to be

unhappy. He that knoweth and doth not teach, he that teacheth and

doth not live accordingly, he that is ignorant and doth not ask

counsel. Wherefore in matters of moment it is good not to purpose

without counsel: for a purpose ill-settled is never likely to take

good effect, and if counsel direct the purpose itself, it will much

the better be able to accomplish it. For purposes without counsel are

like an earthen vessel broken in the hands of the potter. Turned they

are about with the wheel of imagination, but quickly broken in the

hand of execution. Be not therefore without counsel, that thou go not

without thy purpose; and if thou canst, get many counsellors, whereby

thou art likely the sooner to get thine end. For many counsellors are

like many hands joined together, and can reach far in attaining thy

desire.--_Jermin._

I. No mortal man can attain unto such depth of judgment and

understanding, to be able sufficiently, of his own knowledge, to

manage all his affairs: God will have every man stand in need of his

brother's direction: that is revealed to some which is hid from

others; and many eyes may clearly apprehend that which no one could

possibly have pierced into. II. Every man by nature is somewhat

partial to his affection, and may easily be induced to add weight by

colour of reason, to that end of the scale whereunto his desire more

inclineth; whereas he that leaneth on neither side, may discern the

stronger motives to be on the other side.--_Dod._

Many eyes see more than one, and many souls think more than one:

therefore never esteem thyself so wise that thou shouldest not seek

others' counsel.--_Hasius._

_MAIN HOMILETICS OF VERSE_ 23.

JOY FROM A SEASONABLE WORD.

+I. A good word yields the speaker a present joy.+ There is a present

reaction of joy following every right deed which is its present and

immediate reward. If a man gives his money to a right object from the

highest motive he is silently repaid, even while he is in the act of

giving, by the joy which he feels. So the man who having neither

silver or gold gives help by words of advice or sympathy. Good words

are sometimes more precious than gold to the sinning or the

suffering, and for such gifts there is the reward which follows every

effort to help and bless others. How much of the joy of Christ's life

on earth must have arisen from the enlightening and life-giving

answers of His mouth, to those who sought to learn of Him.

+II. It yields the speaker joy on reflection.+ There is nothing equal

to the joy of performing a good deed, except the joy of reflecting

upon it. This is a more lasting joy, and can be repeated again and

again. Happy is he who, in looking back upon the "answers of his

mouth," can derive joy from the consciousness that he spoke the right

word at the right time.

+III. Such a word is an unending source of joy, because it is an

unending influence for good.+ None can tell _"how good it is"_--none

can say that its influence will ever cease. A stone thrown into the

ocean is but the act of a moment; but wise men tell us that the

influence of that act is felt long after the stone has found the bed

of the ocean. The word spoken by the Highest Wisdom to Saul on his

way to Damascus, how good was it for the man to whom it was

addressed, and how good it has been, and will be for millions

throughout the ages of eternity. None but God can estimate the power

of the evil that was then averted from the Church of God, the depth

of personal guilt from which the man addressed was delivered, or the

amount of blessed influence that was then set in motion. And many a

word of the disciple has been good in the same manner, although not

in the same degree, as that word of the Master.

_OUTLINES AND SUGGESTIVE COMMENTS._

It must be _a word spoken in season_ (chap. xxv. 11), though it be

from feeble lips. For though "there are some happy seasons, when the

most rugged natures are accessible" _(Bishop Hopkins),_ yet many a

good word is lost by being _spoken_ out of season. Obviously a moment

of irritation is out of season. We must wait for the return of

calmness and reason. Sometimes, indeed, the matter forces itself out

after lengthened and apparently ineffectual waiting. It has been long

brooded over within and must have its vent. But this explosion sweeps

away every prospect of good, and leaves a revolting impression.

Instead of a fertilising shower, it has gathered into a violent and

destructive tempest. It is most important, that our whole deportment

should bring conviction, that we yearn over the souls of those whom

we are constrained to reprove. . . . Never commence with an attack;

which, as an enemy's position, naturally provokes resistance. Study a

pointed application. A word spoken for every one, like a coat made

for everyone, has no individual fitness.--_Bridges._

The verb usually translated to _"answer"_ means primarily to sing, or

rather, _to break out with the voice;_ rather, _"to speak after a

silence;"_ which, of course, would usually be in making "answer."

Hence the idiom, "_answered_ and _said,_" literally, _broke silence,_

and _said._ Such an utterance would become very oracular in the more

solemn decisions of life. A _"decree,"_ as we have translated it, is

a noun out of the above described verb. It means an _uttered

decision;_ such as an answer may be to a business speech; such as is

alluded to on God's part (chap. xvi. 4); and such as may be

overmasteringly momentous in the business and results of life.

Solomon sees in it a rare truth in respect to decision for

immortality. _"A word!"_ Why, it may win eternity! An offer presses!

_A word_ refuses! _A word_ snatches possession for ever! Lo! the

amazing difference! Body and soul hang upon _"a word." "Great

counsel"_ (ver. 22) indeed, that is, that prompts a man to say, Yes!

and "_a word (spoken)_ in season" truly! if it be a confession of

Christ! and if it take the offer of an eternal blessedness! Because

there is no drawing back after that beginning (ver. 24).--_Miller._

The words have probably a special reference to the debates in council

implied in ver. 22. True as they are at all times, they also bring

before us the special characteristic of the East, the delight in

ready, improvised answers, solving difficulties, turning aside anger.

Such an answer, to a people imaginative rather than logical, has much

more weight than any elaborate argument. Compare the effect produced

on the mind of the scribe who heard our Lord's dispute with the

Sadducees, when he saw that He had "answered well" (Mark

xii. 28).--_Plumptre._

_MAIN HOMILETICS OF VERSE_ 24.

THE UPWARD AND THE DOWNWARD PATH.

+I. The existence of a place of retribution stated as a fact.+ The

word _Sheōl,_ here and elsewhere translated _hell,_ signifies first

the place of all departed spirits, whether they be saints or sinners.

Those who dwell in _Sheōl_ are those who have quitted the relations

and conditions of time and sense, and who dwell in a world invisible

to human eye. But the connection of the word here makes it necessary

to understand it as having reference to a place of retribution. That

there is such a place beyond death is suggested by analogy, and

affirmed by the Word of God. In every city and centre of human life

we find a place of retribution inhabited by those whose characters

are supposed to merit such a dwelling. All nations upon the earth

find it necessary to have their prisons--to have places in which to

confine those whose crimes call for their separation from their more

virtuous fellow-creatures. The existence of such places is as much a

fact as the existence of men upon the earth. Hence we might have

inferred that there was such a place for like characters in the world

which is beyond our vision, but which men, both good and bad, are

continually quitting this world to inhabit. The existence of such an

abode seems to be imperatively demanded, when we consider that some

of the worst of the human race never find their way to a prison in

this world, and it seems a merciful proceeding towards the offenders

themselves that their course should be arrested in another life. The

Book of God tells us that there is such a place--that the dwelling of

the "devil and his angels" is the destination of those who quit this

world in a state of unforsaken and unforgiven sin (Matt. xxv. 41).

+II. There is a hell of character as well as a hell of place.+ That

which renders a serpent an object of abhorrence is the poison in its

sting. That which makes hell, either in devils or men, is enmity

against God. This is the fuel that feeds the undying flame that

cannot be quenched--this it is that constitutes the misery of the

place of retribution. This mental hell has an existence in time as

well as beyond it. Christ taught us that He considered such a

disposition a mental Gehenna when He said, _"Ye serpents, ye

generation of vipers, how can ye escape the damnation_ (condemnation)

_of hell?"_ (Matt. xxiii. 33).

+III. There is the hell of confederation against God and goodness

which is made up of individuals belonging both to the visible and the

invisible worlds.+ Every kingdom has its place of central government,

but its dominion may extend over many countries. The divisions made

by mountains and seas do not make it any the less one kingdom. The

centre of the kingdom which exists in the universe in opposition to

the kingdom of God, has its seat of government in the unseen world,

but it numbers among its subjects all who are at enmity with God, and

His children, whether in time or beyond it. Although the place of

central government _"the gates of hell"_ (Matt. xvi. 18) is in

_Sheōl,_ its influence is mighty upon the earth.

+IV. That to escape from all these is the aim of the truly wise man.+

He desires to escape from retribution hereafter, and to be freed from

the misery of being in opposition to God in the present life. He does

this by obtaining a right relation to God and to His law. Our

physical relationships have much to do with our physical

well-being--to be in relation to those who are vicious or diseased is

to be in a wrong relation so far as bodily health is concerned. Our

social and political relations are most important to our comfort and

well-being, and are more subject to our own will than are our

physical relationships. We may be unwillingly related to an evil

social or national law, but we may also stand in an antagonistic

relation to a good law, and then the change of relationship is in our

own hands. Every sinful man stands in a wrong relation to God's holy

and good law, and the aim of the wise man is to fall in with the

conditions offered to him, by which he may come into right

relationship to this law. These conditions are revealed to him in the

Divine revelation--by accepting the atonement of Christ, he is

delivered from the guilt of his transgressions and so escapes the

hell of retribution; by the same act, followed by a life of communion

with the ascended Saviour, he is freed from all that makes hell

within him, and escapes all the snares laid by the _tempter_ for his

spiritual ruin. This relationship with Him, who is the fountain of

all moral and material life, places him in a new position in the

universe--lifts him from the dominion of sin, which is death, into

the kingdom of holiness which is _a way of life,_ because it leads to

and prepares for a state beyond death, which is everlasting life of

body, soul, and spirit.

+V. Such a change of relationship is the beginning of moral

climbing.+ _"The way of life is above,"_ rather, "leads upward." The

change of relationship is but the first step in a new life. The place

of halting to-day becomes the place of departure on the morrow, and

each day's journey places him upon a higher level and in a purer

atmosphere. The wise man's first step is to depart from hell beneath,

but his mere escape from retribution is not the whole of his aim--he

is always in quest of an increase of love and joy and peace, of a

deepening of all holy emotions and a strengthening of all holy

habits. He _"goes from strength to strength"_ (Psa. lxxxiv. 7); his

watchword is _"not as though I had already attained, either were

already perfect"_ (Phil. iii. 7).

_OUTLINES AND SUGGESTIVE COMMENTS._

All men are travellers, either to heaven above, or hell beneath. The

writers of Scripture know nothing of a middle place. . . . Our

everlasting abode must be either in heaven or hell. Salvation from

hell is the half of heaven. The threatenings of hell are a fence

about the way to heaven, and whilst we are travelling in it they are

of great use to make us serious and earnest in pursuing our course;

for how is it possible that we can flee with too much speed from

everlasting burnings, when our flight is directed, not like that of

the manslayer, to a place of banishment, but to a world of

happiness.--_Lawson._

The _way of life is above_--of heavenly origin--the fruit of eternal

counsels--the display of the manifold wisdom of God. Fools rise not

high enough to discern it, much less to devise and walk in it. Their

highest elevation is grovelling. God does not allow them even the

name of life (1 Tim. v. 6). Cleaving to the dust of the earth they

sink into the hell beneath. But the wise are born from _above;_

taught from _above;_ therefore walking _above,_ while they are living

upon earth. A soaring life indeed! The soul mounts up, looks aloft,

enters into the holiest, rises above herself, and finds her

resting-place in the bosom of her God. A most transcendent life! to

be "partaker of the Divine nature!" (2 Pet. i. 4). The life of God

Himself (Ephes. iv. 18) in humble sublimity, ascending above things

under the sun, above the sun himself.--_Bridges._

Let "the words spoken in season" (see comments on verse 23) be "Lord,

I believe, help Thou mine unbelief;" and let the word be genuine,

_i.e.,_ a turning from _Sheōl_ (the figure of the pit--Psa. ix. 17),

and the man's joy is won. His path after that shall be _upward_

perpetually.--_Miller._

A reference to heaven as the final limit of this upward movement of

the life of the righteous is so far indirectly included as the

antithesis to the "upward," the "hell beneath" (hell downwards, hell

to which one tends downward), suggests a hopeless abode in the dark

kingdom of the dead as the final destination of the sinner's course

of life. Therefore, we have here again the idea of future existence

and retribution (comp. xi. 7; xiv. 32).--_Lange's Commentary._

On the summit of one of those distant mountains--upon whose snowy

tops, as they throw back the sunlight, we can look from our Eastern

coast--there trickles forth a silvery spring. Near the source there

is a slight obstruction in the way of the flow of the streamlet, and

the waters are divided right and left. Part trickles down the

mountain side towards a river, and thence are borne on to the

limitless sea. Part goes the other side, and is lost, ere long, midst

the thirsty sands, that are never satiated. Thus divergent are man's

two paths--the shining and the dark one; thus dissimilar their course

in life--their close at death. And these two paths are the only ones

leading out into eternity. . . . And when we seek in spiritual union

and communion with our Maker the noblest exercise of the soul's

faculties and powers, and there comes to the heart _peace,_ sure and

certain, because depending upon the inviolable Word of God, and

_love_ springing from the outwellings of the Divine love, and _hope_

reaching into the eternal world, and grasping there at blissful

immortality and joy ineffable, and prepared of God--oh! then even the

foregleamings of these things, reserved for us, or else already the

heritage of the soul--light up a path so shining that earth's glare

and glitter fade, in comparison, wholly out of sight. For into

eternity itself do these divergent paths lead. The soul, in choosing

the one or the other here, is choosing for the life to come, as well

as for the life that now is.--_Bishop Perry._

The wise man goes a higher way than his neighbour, even in his common

businesses, because they are done in faith and obedience. He hath his

feet where other men's heads are; and, like a heavenly eagle,

delights himself in high-flying. Busied he may be in mean, low

things, but not satisfied in them as adequate objects. A wise man may

sport with children, but that is not his business. Wretched

worldlings make it their work to gather wealth, as children do tumble

a snow-ball; they are scattered abroad throughout all the land--as

those poor Israelites were (Exod. v. 12)--to gather stubble, not

without an utter neglect of their poor souls. But what, I wonder,

will these men do when death shall come with a writ of _habeas

corpus,_ and the devil with a writ of _habeas animam?_ . . . Oh, that

they that have their hands elbow-deep in the earth, that are rooting

and digging in it, as if they would that way dig themselves a new and

nearer way to hell!--oh, that these greedy moles would be warned to

flee from the wrath to come, to take heed of the hell beneath, and

not sell their souls to the devil for a little pelf.--_Trapp._

The difference between an earthly man and a heavenly man is

this--that the way of an earthly man is under his feet, and the way

of a heavenly man is over his head. A fool doth not conceive what

this upper way can be, but to the wise man it is the plain way of

life. He knoweth that it is by the fall of man that he walketh so

low, and he considereth that unless he change his way, and, though

against his nature, do make his way above, by having his conversation

in heaven, even while his habitation is on the earth, his sin will be

sure to thrust him lower still even to the pit of death. Take heed,

therefore, of the ways of the earth, they are the way to _hell._ From

whence to keep thee, be sure to keep aloft by fixing thine heart on

Christ, who is the way of life, and now is set down in the highest

places.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 25.

DESTRUCTION AND ESTABLISHMENT.

+I. The character of those doomed to destruction.+ In looking at the

trees of a vast forest, the eye of the beholder is drawn to some

which, towering far above their fellows, form the most prominent

features in the landscape. Yet these trees, although they look as if

they would stand for ages, may be doomed to a much shorter standing

than others which look more frail and are less attractive to the eye.

The tree which is admired so much for its girth and breadth of

foliage may contain within itself elements of destruction, and it may

only need to be left to itself for a little while to come to the

ground by its own weight. Every increase in its spreading foliage

only renders its overthrow more certain, because the rottenness of

the trunk is less able to bear the mass of branch and leaf. Or the

woodman may not wait for the inevitable result--he may deem it

necessary for the health of the surrounding trees that the axe should

interpose and so prevent the fall. He may see that such a tree is

absorbing nourishment to minister to its own decay, that trees around

would utilise to sustain their healthy life. And so to prevent the

soil from being impoverished by a mere cumberer of the ground, the

sound of the axe and the crash of falling timber may resound through

the forest. Such a tree is an emblem of the man described in our

text. To him may be addressed the words spoken to the proud King of

Babylon: _"The tree that thou sawest, which grew and was strong,

whose height reached unto the heaven, and the sight thereof to all

the earth, whose leaves were fair and the fruit thereof much, and in

it was meat for all, under which the beasts of the field dwelt and

the fowls of the heaven had their habitation: it is thou that art

grown and become strong, for thy greatness is grown and become

strong, and reacheth unto heaven,"_ etc. (Dan. iv. 20-22). He has

attained to a position of power and influence in the world, but, like

Nebuchadnezzar, his greatness has only revealed a radical moral

defect in his character. Like him he refuses to acknowledge that

_"the Most High ruleth in the kingdom of men,"_ and that it is by His

favour alone that he has attained to such a height of prosperity. He

holds within him the elements of his own destruction, and time will

bring about his fall without any special interposition of the Divine

hand. Pride grows upon what it feeds, and such a man will presume

more and more upon his fancied security, until he falls by the

working out of the ordinary laws which govern the moral universe. But

God does not always wait for this issue. To prevent his continuing to

rob humanity of their rights, the Almighty Governor of men may

anticipate the natural result by applying the axe of special

judgment, and a _"watcher and a holy one"_ from heaven may be heard

saying, _"Hew the tree down and destroy it"_ (Dan. iv. 23), _"Cut it

down, why cumbereth it the ground?"_ (Luke xiii. 7). All despots and

tyrants must sooner or later succumb to the operation of natural

social law; those whom they have wronged, goaded to desperation by

their injustice, will rise up against them and overturn them. The

King of all the earth often takes the work into His own hands, as he

did in the case of Nebuchadnezzar.

+II. Those who are special objects of Divine care.+ "He will

establish the border (or landmark) of the widow." The widow is a type

of all the needy and the sorrowful of the human race. Deprived of her

natural provider and protector, and her dearest earthly relative,

she, more than any other, is at the mercy of the proud and selfish,

and stands in need of a helper and consoler. God by the very goodness

of His nature is drawn to take sides with such a one. He makes

Himself known, again and again, as the "judge of widows" (Psalm

lxviii. 5). The Bible contains many laws for their protection and

reproaches against those who wrong them (Deut. xxiv. 17, 19, 20, 21;

Isa. i. 23; Matt. xxiii. 14). One of the main features of the moral

beauty in the Divine character is that He _"delivereth the needy when

he crieth, the poor also, and him that hath no helper"_ (Psa.

lxxii. 12), and the widow is here a type of all such. The sorrow of

her who is "a widow indeed" is very deep and overwhelming, and sorrow

takes away physical and mental strength. The strong and mighty God

charges Himself with the care of all such spirits weakened by sorrow,

and warns all the world who would take advantage of their weakness

that in so doing they enter the lists against Him.

+III. Because of such dealing God's kingdom will increase and

strengthen.+ The champions of the weak, and the opposers of the

tyrants, always gain the most influence in the end. Love is the

strongest influence in the world, and those who can gain men's hearts

are the real and mighty kings. While they live they wield a mighty

power, and their influence is felt sometimes even more powerfully

after they have left the world. Those who never saw them in the

flesh, but who are enjoying the liberties which they gained for them,

yield them a silent homage. And in the song which foretells the

universal dominion of the All-Righteous King this is given as a

reason why His kingdom shall grow and be established _"He shall have

dominion from sea to sea, and from the river unto the ends of the

earth. . . . The kings of Tarshish and of the isles shall bring

presents: the kings of Sheba and Seba shall offer gifts. Yea, all

kings shall fall down before Him: all nations shall serve Him._ FOR

_He shall deliver the needy when he crieth; the poor also, and him

that hath no helper. He shall spare the poor and needy, and shall

save the souls of the needy. He shall redeem their souls from deceit

and violence: and precious shall their blood be in His sight"_ (Psa.

lxxii. 8-14).

_OUTLINES AND SUGGESTIVE COMMENTS._

From this style of the antithesis we are naturally led to conceive a

special allusion to the haughty oppressor of the desolate and

unprotected--to the overbearing worldling, who insolently abuses his

power in lording it over his poor dependents. . . . We may well

tremble to think of promoting our own advantage in any way, or in any

degree, at the expense of the widow or the fatherless. Woe to the man

who does so! God will see it. What is so acquired cannot be enjoyed

with either a quiet conscience or the smile of heaven. It is an

accursed thing. It is the wedge of gold and the Babylonish garment,

by which the blessing of righteousness and mercy is turned

away.--_Wardlaw._

_"The house," i.e.,_ every interest (chap. xiv. 1). _"Destroy,"_ or

_pull down;_ because even worldly men have noticed the precariousness

of pride. _"The widow:"_ even worldly eyes have noticed that these

are wards of the Almighty. But Solomon adopts each proverb

spiritually. "The proud" is the man too well satisfied in his own

mind (chap. xxi. 24) to _utter the good word, and have joy_ (ver.

23); and the "widow" is the poor in heart, who is ready with the

availing _answer,_ "Lord, I believe."--_Miller._

God abhors pride even in them whom He dearly loves, and shows His

resentment of it by humbling providences, that remove man from his

purpose, and hide pride from man. David was proud of the vast numbers

of his subjects, but God soon showed him that great hosts save not a

king, and that three days may greatly lessen the numbers of a people.

Hezekiah's heart was lifted up, but he was soon obliged to humble

himself, being assured that the treasures which he had so

ostentatiously showed to the Babylonish ambassadors should be carried

with his posterity to their own land.--_Lawson._

Did He not provide for sorrowing Naomi a staff in her faithful

daughter, and ultimately establish her boarders in Israel? Did He not

supply the pressing need of the minister's widow (2 Kings iv. 1-7),

and take up the Shunamite's oppression, and again establish her

border? (2 Kings viii. 1-6). And shall we forget how He teaches the

returning penitent to plead the gracious manifestation, "In Thee the

fatherless findest mercy?" (Psa. xiv. 2, 3).--_Bridges._

_The Lord will destroy the house of the proud._ He will surely uproot

him, unnest him, yea, though he hath set his nest among the stars, as

he did proud Lucifer, who "kept not his first estate but left his

habitation" (Jude 6), which, indeed, he could hold no longer. . . .

_But He will establish the border of the widow._ Not the rest of her

goods only, but the very utmost border of her small possession. She

hath commonly no great matters to be proud of, nor any patrons to

stick to her. She hath her name in Hebrew of _dumbness,_ because

either she cannot speak for herself, or, if she do speak, her tale

cannot be heard (Luke xviii. 4).--_Trapp._

A young body is too often the _house of the proud,_ where strength

being the pillars of it, beauty the trimming, vanity the roof, fond

conceit imagineth itself to be married to a long life, never minding

the mud walls whereof it consisteth. But God, who was the builder of

it, seeing so ill an inmate as pride received into it, pulleth down

His own work to destroy the devil's work, and cutting the thread of

life dissolveth the marriage knot, when expectation thought it to be

strongest tied. On the other hand, where affliction hath humbled the

heart of the widow, and may seem to have brought her to the border of

her days, then doth God establish length of days, lifting up the

light of His countenance upon her when lowliness of spirit hath

virtuously cast her down.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 26.

WICKED THOUGHTS AND HOLY WORDS.

+I. A present power of the wicked man--he thinks.+ The ideas and

purposes which fill his mind concerning himself, his fellow-men, and

God, are the result of a mental process just as the potter's vessel

is the result of a certain manipulating process. His thoughts are the

result of the exercise of a God-given power, just as the potter's

vessel is the result of a power which has been given to him by God.

From the same source comes the power to think and the power to turn

the wheel. But although the power to think comes from God, it rests

with the man as to what kind of thoughts shall be the outcome of that

power. God holds him responsible for the use which he makes of the

power given him. It would be useless for the potter to say that the

vessel which leaves his hand took its form by chance--we hold him

responsible for the shape which the clay assumes under his hands. And

it is equally vain for a man to say that he has no power over his

thoughts. God holds him guilty if he thinks thoughts of sin.

+II. The thoughts of the wicked are abhorred by God.+ 1. _Because of

the harm they do to his own soul._ If the body is held bound under

the sway of a deadly malady it becomes weak and unable to fulfil the

end of its creation, and if it continues long under its influence it

dies. So soul-disease and moral death are the result of the rule of

evil thoughts to the man who thinks them. He becomes incapable of

fulfilling the high spiritual destiny for which God called him into

being. 2. _Because of the misery they inflict upon others._ All the

evil words and deeds that have ever been done in the world were once

thoughts. While they were only thoughts the harm they inflicted was

confined to the thinker of them, but as soon as they became words or

deeds the moral poison spread, and others become sufferers from them.

God hates whatever will increase the misery of his creatures, and

therefore the thoughts of the wicked--those fruitful germs of sin and

suffering must be an abomination to Him. 3. _Because they are utterly

at variance with God's thoughts and purposes._ The thoughts of God

toward the wicked themselves are opposed to the thoughts and purposes

which they have concerning themselves. God's thoughts towards them

are _"thoughts of peace and not of evil"_ (Jer. xxix. 11). He desires

that _"the wicked forsake his way"_ and _"return unto Him."_ He

declares that His thoughts even concerning sinners are as much higher

than their thoughts concerning themselves as _"the heavens are higher

than the earth"_ (Isa. lv. 7, 8). This is one ground of God's quarrel

with the thoughts of the wicked, that they cross His gracious plans

for redeeming them. But--

+III. The words of the pure are pleasing to God.+ Likeness of

character draws men together--the pure delight in those who are pure,

and the words of a pure man are pleasant to the ear of another man of

purity. Pure men are like God in character, and He must find pleasure

in those who reflect His own image, and who are one with Him in

sympathy. Delighting in them, their words are pleasant unto Him. He

delights in them when they take the form of _prayer_ (See Homiletics

on verse 8, page 407). The "prayers of saints" are as sweet incense

to Him (Rev. v. 8; viii. 3). They are well-pleasing when they take

the form of _praise._ He has commanded men to render honour where

honour is due (Rom. xiii. 7), and when it is rendered to Himself the

most worthy to "receive honour and glory and blessing," it is a most

acceptable sacrifice (Lev. vii. 12, Heb. xiii. 15). The words of the

pure are pleasant to God when they are spoken _to console and bless

their fellow-creatures._ (On this subject see Homiletics on chap.

xii. 18, page 275.)

_OUTLINES AND SUGGESTIVE COMMENTS._

_Pleasant words are pure._ (See Critical Notes.) This is the

Scripture ethics. If we desire to know whether _"words are pure"_

(and, _words_ here, for Eastern reasons, mean actions as well as

words; nay, really mean the whole round of conduct; see Job xx. 12;

Isa. x. 7), if we wish to know whether a man's whole life is pure,

all we have to ask is--Is it _kind?_ It is the _plans of mischief_

that are the abomination of Jehovah.--_Miller._

How lightly do most men think of the responsibility of their

thoughts! as if they were their own, and they might indulge them

without restraint or evil. One substantial sin appals men, who

quietly sleep under the mighty mass of _thinking_ without God for

months and years, without any apprehension of guilt. But thoughts are

the seminal principles of sin.--_Bridges._

_"Words of pleasantness are pure"_--the gracious words that seek to

please, not wound, are to Him as a pure acceptable offering, the

similitude being taken from the Jewish ritual, and the word "pure"

used in a half ceremonial sense, as in Mal. i. 11.--_Plumptre._

_The words of the pure are pleasant words._ Such as God books up, and

makes hard shift to hear, as I may so say; for He "hearkens and

hears" (Mal. iii. 16).--_Trapp._

God seeth that Himself is not in all the thoughts of the wicked, and

what can it be but abomination to God where God is not? It is God in

all things that is pleasing to Himself, and it is the absence of God

in anything that makes it to be abominable. But as for the thoughts

of the pure, they are words of pleasantness, wherein they sing and

make melody in their hearts to the Lord. In them they sweetly

converse to themselves, by them they heavenly converse with God.

Pleasant they are to themselves by the joy they have in them,

pleasant they are to God by the delight He taketh in them. The

wicked, though alone, and though doing nothing, yet are doing

wickedly; for even then their thoughts are working, and working so

naughtily as to be an abomination to the Lord. There is no need of

company to draw them into villainy, they have always a rout of

mischievous thoughts on hand to give them entertainment. And as great

is the pleasure which themselves take in them, so great is the

abomination which God hath of them.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 27.

THE CURSE OF COVETOUSNESS.

+I. The definition of a covetous man.+ "He that is _greedy_ of gain."

He desires more than enough, and he desires it to the exclusion of

the rights of others. It is lawful and right to desire to possess

some amount of substance in the world; he who was without such a

desire would be hardly a man. It is good to ask for neither poverty

nor riches, but for such an amount of the world's wealth as will

prevent us from being harassed with care, and at the same time keep

us free from the temptations and anxieties which accompany great

riches. But when a man is consumed with a desire for more than

sufficient for his necessities, he is "greedy of gain," and is in

moral danger. If a vessel finds enough water in the river to carry

her on her voyage, all bids fair to be safe and prosperous; but if

the water is so high that it pours over her deck and gets into the

hold, she is in great danger of sinking. So a moderate desire after

worldly gain is an impetus to a man's activity, and is a blessing

both to himself and to the community; but an inordinate desire after

riches is a dead weight upon his spiritual progress, and is often the

cause of his going down in the moral scale. Desiring more than enough

often leads to using unlawful means of satisfying the desire. The

second clause of the verse seems to refer to the temptation of a

judge to accept bribes. Men holding such an office, and possessed by

this greed of gain, have been known, under its influence, to commit

the enormous crime of knowingly acquitting the guilty and condemning

the innocent; and in all positions and stations of life the sin of

covetousness is a fruitful source of other crimes. _"But they that

will be rich fall into temptation and a snare, and into many foolish

and hurtful lusts, which drown men in destruction and perdition. For

the love of money is the root of all evil"_ (1 Tim. vi. 9, 10).

+II. The evil effect of covetousness is not confined to the covetous

man himself.+ "He that is greedy of gain troubleth his own house."

Many men try to excuse their covetousness by the plea that they only

desire to make ample provision for their family, but it is upon the

family that the curse of greediness falls most heavily. If the head

is diseased the members must suffer. A covetous man is a selfish man,

and those who are most nearly related to a man who is eaten up with a

desire to grow rich feel most keenly the blighting influence of the

passion upon all the joys of family life. And a man who is thus

greedy of gain brings trouble upon his house by involving them in the

curse of his sin. Those whom he has wronged by this injustice hate

his children for the father's sin, and as we have before seen--"the

wealth of the sinner"--of him who has grown rich by unfair

dealing--is "laid up for the just" and his own children inherit only

the misery of having had such a father. (See Homiletics on chap.

xiii. 11-22, pages 307-332.)

+III. The man of opposite character, "the hater of gifts," shall

live.+ 1. _He does live now._ Life and death are in a man's

character. A leaf that has lost all its beauty and greenness is

_dead_ although it still exists. The leaf is there--the shape and

outline exist--but all that made it lovely is gone, because all

vitality is gone. A flower may still have all its petals upon the

stalk, but if all fragrance and colour are gone we know that life is

gone. The life or the death of the leaf or flower are states or

conditions of its existence, and not the simple adherence or

separation of its particles. So it is with a man. His life or his

death is not existence or non-existence, but the condition of his

spiritual nature. If he is destitute of righteousness he is

_dead_--if he is a man of true integrity--such a man as is described

in chap. xi. 3 (see on that verse) he is _alive._ God is the "living

God" not simply because He has an eternal existence, but because He

possesses moral life--in other words, because He is perfectly holy,

just, and true. Now the man who "hates gifts"--who abhors every kind

of unfair dealing--gives proof by his hatred that he is morally

alive. 2. _He shall live in the esteem of posterity._ Nothing lasts

like a good character. The memory of the just man is embalmed in the

hearts of men long after his body is gone to dust. (See chap. x. 7.)

3. _He shall live in the esteem of God._ We are naturally disposed to

regard with favour those who show us honour and endeavour to further

our purposes and desires. The "just God" is a lover of those who

strive to "do justly, to love mercy and walk humbly with Him" (Micah

vi. 8), and such men shall live in the sunshine of His eternal favour

(Psalm xxx. 5).

_OUTLINES AND SUGGESTIVE COMMENTS._

A man may be said to be covetous when he takes more pains for the

getting of earth than for the getting of heaven. He will turn every

stone, break his sleep, take any a weary step for the world; but will

take no pains for Christ or heaven. The Gauls, after they had tasted

the sweet wine of the Italian grape, inquired after the country, and

never rested till they had arrived at it; so a covetous man, having

had a relish of the world, pursues after it, and never leaves it till

he hath got it; but he neglects the things of eternity. He could be

content if salvation would drop into his mouth, as a ripe fig drops

into the mouth of the eater (Nahum iii. 12). But he is loth to put

himself to too much sweat or trouble to obtain Christ or salvation.

He _hunts_ for the world, he _wisheth_ only for heaven. . . .

Covetousness is (1) a _subtle_ sin, a sin that men do not so well

discern in themselves. This sin can dress itself in the attire of

virtue. It is called the "cloke of covetousness" (1 Thess. ii. 5). It

is a sin that wears a cloke; it clokes itself under the name of

frugality and good husbandry. It hath more pleas and excuses for

itself than any other sin. (2) It is a _dangerous_ sin. It damps good

affections, as the earth puts out the fire. The hedgehog in the fable

came to the coney-burrows in stormy weather, and desired harbour, but

when once he had gotten entertainment he set up his prickles, and did

never cease till he had thrust the poor coneys out of their burrows;

so covetousness, by fair pretences, wins itself into the heart; but

as soon as you have let it in it will never leave till it hath thrust

all religion out of your hearts. . . . Covetousness chains men to the

earth, and makes them like the woman which Satan had bound together

that she could not lift herself (Luke xiii. 11). You may as well bid

an elephant fly in the air as a covetous man live by faith. We preach

to men to give freely to Christ's poor; but covetousness makes them

to be like him in the Gospel who had a withered hand (Mark

iii. 1). . . . Covetousness shuts men out of heaven (Ephes. v. 5).

What should a covetous man do in heaven? . . . Like a bee that gets

into a barrel of honey, and there drowns himself, like a ferryman

that takes in so many passengers to increase his fare that he sinks

his boat, so a covetous man takes in more gold to the increasing of

his estate that he damns himself in perdition.--_Watson._

It is not enough to abstain from evil, we must also _hate_

it.--_Fausset._

Who is ignorant of the woeful success which Achan found in coveting

unlawfully the gold and silver in Jericho? He hoped to get more than

any man in Israel; but no man in Israel lost so much as he.--_Dod._

He that maketh gain to be the gain that he looked for in all things,

he may hope to fill his home with wealth, but he shall be sure to

fill it with trouble. He that is given to gain, and hath made himself

the prey as it were and gain of gain, he may have his hand open to

take gifts, but with the same hand taketh in disquietness into his

heart. . . . Now, because such are often crying--How shall I live?

therefore the wise man telleth them he that hateth such things shall

live.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 28.

STUDYING TO ANSWER.

+I. Every righteous man is a student.+ The aim of study in any

department of knowledge is, first to gain possession of certain

facts, and then to make the knowledge of practical service in life.

If a man intends to be a builder he must first be a student. He must

first gain certain theoretical knowledge, and then make use of it.

And so with every profession or calling--each requires thought before

any work is entered upon. Every righteous man is a man with a

profession--he is a professor of righteousness--he gains a knowledge

of righteous precepts with the view of reducing them to righteous

practice. A knowledge of what is right and true in the abstract will

be of little use to himself or to any other man unless the knowledge

influences his words and deeds. The proverb before us sets forth the

righteous man as a student of his speech. His aim is to speak the

"word in due season," spoken of in verse 23, and to do this he must

be a student of the human heart--1. _He must study the workings of

his own heart._ This is a study peculiar to the righteous man. Many

men study themselves and others as frameworks of bone and muscle, who

never bestow a thought upon the soul, of which the body is but the

raiment. Other men watch the operations of the mental powers and

tabulate all the movements of the mind as they are brought to light

by internal consciousness. But the godly man goes deeper. He ponders

his thoughts and feelings in the light of moral truth and

righteousness--he weighs his words in the balance in which he knows

that God will weigh them. 2. _He must study other men's hearts._ He

desires that his words should not only be harmless but beneficial to

others; he desires to answer wisely questions relating to God, and

man, and immortality; he sets his speech in order before he opens his

mouth upon any of these weighty matters, and he considers the

circumstances and dispositions of those to whom he speaks that like

one of old, his _"doctrine may drop as the rain, his speech distil as

the dew,"_ when he _"publishes the name of the Lord"_ (Deut.

xxxii. 2, 3). Before his thoughts become words he submits them to the

revision of his conscience and his judgment, and asks himself if they

are such as he can hope God will bless to the edification of others.

+II. All men who do not thus study their thoughts and words are the

authors of much mischief.+ They are those who have never made what

they think a matter of conscience and consequently their words are

the outcome of an unsanctified heart. As is the fountain, so must be

the stream. For the words of such a man to be other than evil is an

impossibility. _"How can ye, being evil, speak good things? For out

of the abundance of the heart the mouth speaketh. A good man, out of

the good treasure of the heart, bringeth forth good things; and an

evil man, out of the evil treasure, bringeth forth evil things"_

(Matt. xii. 34, 35).

_OUTLINES AND SUGGESTIVE COMMENTS._

The tongue is the heart's messenger. So often as it speaks before the

heart dictates, the messenger runs without his errand. He that will

not speak idly, must think what he speaks; he that will not speak

falsely, must speak what he thinks.--_Arnot._

What is before said (verse 2, and chap. xii. 23) of the _wise and the

foolish,_ is said here of the _righteous and the wicked:_ and what is

before said of the utterance of _wisdom and folly,_ is here said of

the utterance of _good and evil._ We have repeatedly seen how Solomon

identifies these in his statements. Wickedness is folly; goodness is

wisdom.--_Wardlaw._

_"Mouth,"_ all agency. Religion is so much like politeness, that a

polite man "winnows" (ver. 7) his acts till they look sometimes like

religion; but watch men where the guise of kindness fails them, viz.,

their aim to be polite, and their _"mouth pours out evils."_ There is

a recklessness of act that only a religious purity can essentially

restrain.--_Miller._

The wicked, speaking so _much,_ cannot but speak "evil things" (chap.

x. 19). Not his _heart,_ as in the case of the righteous, but his

_mouth_ takes the lead.--_Fausset._

I. It is not easy at the first to apprehend the right, because error

at the first ken standeth usually in men's light, and hindereth them

from seeing the truth, whereof they may better inform themselves by

serious deliberation. II. When the mind hath time and liberty to

ponder upon, and will to weight the point to be spoken unto, it

findeth out good arguments for good causes, and digesteth the same in

so apt a manner as may best persuade the hearts of the hearers.

III. A meditating heart affecteth itself for that which it provideth

for others to hear, and such men speak not only truly and

pertinently, but faithfully also, and conscientiously: their souls

having first feeling of that within, which after their mouths are to

deliver out.--_Dod._

The _answer,_ which I conceive the heart of the righteous to _study,_

is the answer of obedience unto God's commandments--the answer of

thankfulness for His favours and mercies received. For, as St.

Gregory speaketh, to answer to God is to render to His precedent

gifts the duties of our service. Now, _this study_ is the study of

the whole life of a righteous man. Whatsoever he goes about, he knows

that he must answer to God for it, and therefore he considereth

before he doth it, that it be answerable unto God's law.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 29.

GOD NEAR AND FAR OFF.

+I. God is not far from the wicked in a local sense.+ The most wicked

man upon the face of the earth lives and moves and has his being by

reason of his relation to that God who he practically ignores. The

power of life that he possesses is not self-originated, and although

we do not know exactly how he lives in God, we know that in this

sense he is near to Him, for _"He is not far from every one of us"_

(Acts xvii. 27). But--

+II. God is far from the wicked in a moral sense.+ There is often a

wide moral distance between those who are locally near each other.

The father who lives and toils for his children, and eats with them

at the same table may be as far from them morally as he is near to

them locally. Judas lived for three years with the Son of God--often

shared the same hospitality and partook of the same meal. There was a

local nearness to Christ but a wide moral gulf between the Master and

the professed disciple. The moral distance between God and the wicked

is the subject of the first clause of this verse. Notice--1. _The

cause of this distance._ The ungodly man cherishes purposes and

desires which are directly opposed to the will and purpose of God.

God has one view of life and the ungodly man has another. That which

God esteems of the highest moment is lightly esteemed by a wicked

man. This being so, there can be no sympathy between the creature and

his Creator--a great gulf is fixed between them. 2. _The wicked man

is to blame for remaining at this distance from God._ God invites him

to bridge the chasm. _"Let the wicked forsake his way, and the

unrighteous man his thoughts; and let him return unto the Lord, and

He will have mercy upon him: and to our God, for He will abundantly

pardon"_ (Isa. lv. 7). He rolls upon him the responsibility of the

separation. _"Say unto them, As I live, saith the Lord God, I have no

pleasure in the death of the wicked; but that the wicked turn from

his way and live"_ (Ezek. xxxiii. 11). 3. _This distance, if not

annihilated, will increase with time and continue through eternity._

Sinful habits and desires, if yielded to, grow harder to overcome--a

man never stands still in the way of transgression. And no local

change from one world to another can have any effect upon the moral

distance. It is not to be bridged by change of place but by change of

character. Either the man must turn to God or be ever getting farther

from Him. But--

+III. There is a sympathy between God and the righteous man which

keeps the Divine ear open to his prayer.+ As we have before noticed,

the foundation of sympathy is likeness of character, and those who

have sympathy with each other have open ears for the reception of

each other's thoughts and desires. The godly man has an open ear for

the commands and promises of God, and God, in return, "heareth the

prayer of the righteous." There is a like-mindedness between the

righteous God and a righteous man--a oneness of desire and

purpose--that makes the words of each acceptable to the other.

1. _God's ear is the first that is open to the prayer of the

righteous._ The sentinel watching on the height for the first streaks

of dawning day has a view of the objects around him before those in

the valley are able to perceive them. They are unable to see what he

sees, because they are still shut in by the darkness. But if this

sentinel had power to pierce the darkness of night, he would not even

have to wait for day in order to discern all that lies around him.

God is such a sentinel over the children of men. Others are dependent

upon the light that comes from words before they discern the desires

of others, but God can see into the darkest corner of the human

soul--can discern the unuttered desire of the heart long before it

shapes itself into words. God's ear is open to hear before the man's

mouth is open to pray. He _"understandeth his thought afar off,"_

knows it before it has even shaped itself into a petition, or even

into a desire in the man's own heart, and consequently long before it

is known to any other creature. 2. _No power outside the righteous

man can come between his prayer and God's ear._ When we present a

prayer or express a desire to any human benefactor, it is possible

that some opposing influence may prevent our suit from being

favourably received. A third person may come between, and by

misrepresentation or by other means, may hinder our request from

receiving impartial consideration. But God's _first-hand_ knowledge

of all His children makes it a blessed certainty that all their

requests will enter His ear and receive impartial treatment at His

hands. (For other thoughts on this subject see Homiletics on verse 8,

page 407.)

_OUTLINES AND SUGGESTIVE COMMENTS._

We may perhaps trace a reference to this maxim, a proof how deeply it

has taken root in men's hearts, in the reasoning of the blind man in

John ix. 31.--_Plumptre._

_The Lord is far from the wicked._ He was so far from the proud

Pharisee who yet got as near God as he could, pressing up to the

highest part of the temple. The poor Publican, not daring to do so,

stood aloof, yet was God far from the Pharisee, near to the Publican.

"Behold a great miracle," saith Augustine. "God is on high, thou

liftest up thyself and He flees from thee; thou bowest thyself

downward and He descends to thee. Low things He respects, that He may

raise them; proud things He knoweth afar off, that He may depress

them." _But He heareth the prayer of the righteous._ Yea, He can feel

breath when no voice can be heard for faintness (Lam. iii. 56). When

the flesh makes such a din that it is hard to hear the Spirit's

sighs, He knows the meaning of the Spirit (Rom. viii. 26, 27), and

can pick English out of our broken requests; yea, He hears our

"afflictions" (Gen. xvi. 11), our "tears" (Psa. xxxix. 12), our

"chatterings" (Isa. xxxviii. 14), though we cry to Him by implication

only, as "the young ravens" do (Psa. cxlvii. 9).--_Trapp._

The second clause of this verse becomes exegetical of the first. God

is not far from anybody (Psa. cxxxix. 8). But He is far from many

people's _"prayer."--Miller._

Faith is the soul, and repentance is the life of prayer; and a prayer

without them hath neither life nor soul. If we believe not, we are

yet in our sins; if we repent not, our sins are yet in us. . . . But

first "will I wash my hands in innocency, and then will I compass

thine altar" (Psa. xxvi. 6). "Then shall my prayer be set before thee

as incense, and the lifting up of my hands like the evening

sacrifice" (Psa. cxli. 2). When, with the sword of severe and

impartial repentance, we have cut the throat of our sins and done

execution upon our lusts, then let us solicit heaven with our

prayers; then pray, and speed; then come, and welcome. Then the

couriers about the King in heaven shall make room for prayers. Then

the Prince Himself shall take our prayer into His own hand, and with

a gracious mediation present it to the Father. Then is that court of

audience ready to receive our ambassadors, which be our prayers and

our tears. Then St. John sees twelve gates in heaven, all open, and

all day open, to entertain such suitors.--_Adams._

Learn to distinguish betwixt God's hearing and His answering the

saint's prayer. Every faithful prayer is heart and makes an

acceptable report in God's ear as soon as it is shot; but God doth

not always thus speedily answer it. The father, at the reading of his

son's letter (which comes haply upon some begging errand) likes the

motion, his heart closes with it, and a grant is there passed; but he

takes his own time to send his dispatch and let his son know this.

Princes have their books of remembrance, wherein they write the names

of their favourites whom they intend to prefer, haply some years

before their gracious purpose opens itself to them. Mordecai's name

stood some while in Ahasuerus' book before his honour was conferred.

Thus God records the names of His saints and their prayers. "The Lord

hearkened and heard it, and a book of remembrance was written before

Him, of them that feared the Lord and thought upon His name." But

they hear not of God in His providential answer, haply a long time

after. . . . There comes oft a long and sharp winter between the

sowing time of prayer, and the reaping. He hears us indeed as soon as

we pray, but we oft do not hear of Him so soon. Prayers are not long

on their journey to heaven, but long a-coming thence in a full

answer. Christ hath not at this day a full answer to some of the

prayers He put up on earth; therefore He is said to expect till His

enemies be made His footstool.--_Gurnall._

When the season has been cold and backward, when rains fell and

prices rose, and farmers desponded and the poor despaired, I have

heard old people, whose hopes, resting upon God's promise, did not

rise and fall with the barometer, nor shifting winds, say, We shall

have harvest after all; and this you may safely say of the labours

and fruits of prayer. The answer may be long in coming--years may

elapse before the bread we have cast upon the waters comes back; but

if the vision tarry, wait for it! Why not? We know that some seeds

spring as soon almost as they are committed to the ground; but others

lie buried for months, nor, in some cases, is it till years elapse

that they germinate and rise, to teach us that what is dormant is not

dead. Such it may be with our prayers. Ere that immortal seed has

sprung the hand that planted it may be mouldering in the dust--the

seal of death on the lips that prayed. But though you are not spared

to reap the harvest, our prayers are not lost. They bide their time,

God's "set time." For in one form or another, in this world or in the

next, who sows in tears shall reap in joy. The God who puts his

people's tears into His bottle will certainly never forget their

prayers.--_Guthrie._

_MAIN HOMILETICS OF VERSE_ 30.

CHEERFULNESS AND GOOD TIDINGS.

Two views are taken of the meaning of the first clause of this verse.

Some understand it to mean that the objective light that plays upon

the eyes of the body rejoices the heart of the man who is under its

influence; and others understand by "the light of the eyes" that

"cheerfulness of countenance" spoken of in verse 13, which has such

an inspiring effect upon those who behold it. We suggest a line of

thought upon both views.

+The light of the material sun rejoices the heart.+ 1. _Because of

its healthful influence upon the bodily frame._ It is well known that

sunlight is favourable to bodily health--that a dwelling into which

it does not freely enter has a most depressing influence upon its

inhabitants, because it deprives them of natural bodily health and

vigour. Other things being equal, health of body adds much to

cheerfulness of spirit, to gladness of heart. Everyone can testify

from personal experience how a low state of bodily health depresses

the spirit, and how returning health after sickness revives and

gladdens it. Therefore, in this sense the "light of the eyes rejoices

the heart." 2. _Because of its beautifying influence upon all that

the eyes behold._ If we go from the light and brightness of noonday

into a dark cave or dungeon where the sun's rays never penetrate, we

find none of that beauty of colour or contrasts of light and shade,

which afford us such exquisite enjoyment in the landscape outside.

When we come again into the light of day we realise that "light is

sweet, and that it is a pleasant thing to behold the sun" (Eccles.

xi. 7), for to its blessed influence we owe all the joy that fills

our hearts when we look abroad upon the beauties of the natural

world. 3. _It ought to rejoice the heart of man on account of its

symbolic suggestions._ God intends the light of nature to be a symbol

to the children of men of blessed realities which can be appreciated

only by the eye of the soul. Light is symbolic of the glory of the

Divine nature (1 Tim. vi. 16), and of the perfect purity of the

Divine character (1 John i. 5). The beneficent influence of sunlight

is a symbol of the soul-warming and soul-gladdening influence of the

Divine presence (Psalm lxxxiv. 11). And as the light of the sun

rejoices the heart of the beholder, so does light and cheerfulness

upon one man's face gladden the heart of him who looks upon it.

Cheerfulness upon one man's countenance brings cheer to the heart of

those with whom he comes in contact. Upon this subject we

remark--1. _That there is a great difference between levity and

cheerfulness._ Two men may be swimming in a river, and one may keep

himself afloat by artificial appliances, and the other by his natural

strength skilfully used. The beholders may not for a time observe any

difference in the two; but should the first man, by any mishap, lose

his floats, then the difference will be at once manifest. He will be

in danger of going to the bottom while his companion will keep

steadily on his way. The natural strength and long practice of the

latter has made it second nature to keep on the surface of the water.

There is just such a difference between gaiety which depends for its

continuance upon good fortune and external excitement, and the

cheerfulness that springs from a never-failing and internal source.

In the first case, if the floating-tackle is cut away the poor man

sinks into despondency and gloom, but in the second there is a

buoyancy of heart which, if overwhelmed for a moment by some sudden

wave of adversity, brings him again to the surface and re-awakens

hope within him. The first is of earth, but, although natural

temperament may do much towards the second, real and heartfelt

cheerfulness can only be born of a consciousness of reconciliation

with God and goodwill to men. It is not, however, a universal

characteristic of good men and women. But--2. _It is a man's duty to

cultivate this cheerfulness of heart. It is good for the man

himself._ If sunlight gives strength to the body this sunlight of the

soul is strengthening to the whole man. Cheerfulness gives courage to

face the difficulties of life--that gladness of heart which springs

from "doing justly, loving mercy, and walking with God" is a power

which no man for his own sake can afford to throw away. _But it is

also a duty which we owe to others._ In this sense "the light of the

eyes rejoices the heart," the incoming of a cheerful man into a house

where the inhabitants are depressed and sad is like the entrance of

sunlight into a darkened room--it changes the entire aspect of

things. The influence of such a man is like a shower upon the parched

earth--everything seems to spring into new life after it. If it has

so reviving and cheering an effect in a world where there is so much

to sadden and to weaken men's energies, every man is bound to

cultivate a habit of cheerfulness as a matter of duty. _It is part of

the duty which men owe to God._ It is a manifestation of confidence

in His righteous character and merciful purpose towards His

creatures. It reveals contentment with the lot in life which He has

assigned to us--a spirit of submission to His will. Therefore it is

an apostolic command, _"Rejoice in the Lord alway: and again I say,

rejoice"_ (Phil. iv. 4). The second clause of the verse relates to

another very fruitful source of gladness, viz., the reception of a

_"good report,"_ or good news. 1. _A good report gives joy, or

"maketh the bones fat" in proportion as such news was desired._ If

the sick man, who has been awaiting the verdict of his physician,

receives from him the assurance that he will recover his health, his

heart is filled with joy at the tidings. He can testify that his

"bones waxed old" while he was filled with fear and doubt as to his

case, but the "good report" makes him renew his youth, and is the

first step to renewal of health. The good news that the guilt of the

soul can be removed fills the soul with joy in proportion as the

misery of unforgiven sin has weighed upon the spirit. This was

David's experience: _"When I kept silence"_ (while my sin was

unconfessed) _"my bones waxed old through my roaring all the day

long." . . . "I acknowledged my sin unto thee, and mine iniquity have

I not hid. I said, I will confess my transgressions unto the Lord;

and thou forgavest the iniquity of my sin."_ And the consciousness of

forgiveness enabled him to sing of the blessedness of him _"whose

transgression is forgiven and whose sin is covered"_ (Psa.

xxxii. 1-5). 2. _The joy imparted by a "good report" of this nature

is shadowed forth by the gladness which is imparted to men who have

long sat in darkness, when they greet again the light of day._ What

must be the joy of an arctic traveller, when, after months of night,

he sees the first streak of returning sunlight? Who can describe the

feelings of a prisoner who has been for years immured in a gloomy

dungeon, when he again finds himself in the sunshine? Or who but

those who have passed through the experience can conceive what the

blind man feels who has never seen the light of day, when first his

eyes are opened? So none but he who has been in darkness of soul on

account of unpardoned sin, and has felt the joy of a sense of

reconciliation with his God, can know how the "good report" that

"Jesus Christ came into the world to save sinners" "maketh the bones

fat," in other words, gives him a sense of new life.

_OUTLINES AND SUGGESTIVE COMMENTS._

We may conceive this verse to show the comfort of life as it cometh

from God, and from man. From God in the light of the eyes, and in

seeing those good things which He bestowed upon us. From man in

hearing the good report and testimony which he giveth of us. Or else

we may take the first part of the verse more literally, to speak only

of the joy of the heart, which by the light of the eye from the

pleasant objects thereof, is conveyed to it, and so the good

contentment of a man from a good report to be compared to it. Now

well may these be compared together, for report is the eye whereby

the world judgeth of a man, and it is also a useful eye whereby a man

judgeth of himself. . . . Certainly it must be the care of the godly,

not only to keep a good conscience, but to have a good

report.--_Jermin._

It is riches enough to be well reputed and well spoken of. It pleased

David well that "whatsoever he did pleased the people." It pleased

John well that his friend "Demetrius had a good report of the truth"

(3 John 12), and he "had no greater joy than to hear that his

children walked in the truth."--_Trapp._

_The bones_ may be called the foundation of the corporeal structure,

on which its strength and stability depend. The cavities and cellular

parts of the bones are filled with the marrow, of which the fine oil,

by one of the beautiful processes of the animal physiology, pervades

their substance, and, incorporating with the earthy and silicious

material, gives them their cohesive tenacity, a provision without

which they would be brittle and easily fractured. "Making the bones

fat," means supplying them with plenty of marrow, and thus

strengthening the entire system. Hence "marrow to the bones" is a

Bible figure for anything eminently gratifying and beneficial. The

import, then, of the expression of the text is, that a good

reputation contributes eminently to enjoyment, to comfort, health,

active vigour, spirit, life, and happiness. By some, however, _"a

good report"_ is understood of _good tidings,_ and they conceive "the

light of the eyes" to refer to the happy glancing looks of the

messenger of such good tidings.--_Wardlaw._

"The light of the eyes" means the look of a pleased friend. When He

is the Almighty, how it "rejoices the heart." And when the rapture of

another sense is secured by _"a good report"_ (_a good hearing,_ as

it is in the original), the _good news_ being also from on high, it

reaches the very penetration of our comfort.--_Miller._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 31-33.

HOW TO GIVE AND TAKE REPROOF.

+I. Reproof is good when it is given with a good intention and when

it is given wisely.+ Those who undertake to handle the amputating

knife should be men who are intent upon the healing of the patient,

and must also know where to cut and how much to cut, otherwise the

operation may tend to death rather than to life. The reprover, if he

would administer a "reproof of life," must be wise and kind. He must

desire to do good to the man whom he reproves, he must know how to

administer the reproof, and must leave off reproving as soon as the

necessary wound has been inflicted; if he does not, he may injure the

soul instead of destroying the sin.

+II. He who takes such reproof displays the highest wisdom and the

truest humility.+ We admire the fortitude of a man who will bear

without a murmur a painful operation for the sake of the good that

will come to him afterwards. We praise him for the pluck and courage

which he shows in enduring bravely, that which we know gives him

intense pain of body. And we ought to give as much praise to him who

will submit to reproof in a spirit of humility, for there is nothing

which is more unpalatable or painful to a man's spirit. Nothing is a

surer sign of true wisdom than such submission.

+III. He who will not submit to such reproof can never attain to true

honour.+ There can be no honour where there is ignorance, and there

can be no knowledge where there is an unwillingness to receive

reproof. The greatest kings and statesmen, who are now enthroned by

the honour and submission of millions of their fellow-creatures, had

once to submit to the instruction of their nurses and tutors. There

is no honour in holding a high position unless he who holds it knows

how to fill it worthily; and such knowledge can only be acquired by

stooping not only to instruction but to reproof, which is always a

necessary element of instruction. (For fuller treatment on the

subject of these verses, see Homiletics on chapters iii. 11, 12;

xii. 1; xiii. 18; xv. 10. Pages 247, 323, 410, etc.)

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 31. There is a reproof not of life, but of death, when hatred

seeketh disgrace or ruin by it, and when it is used, as St. Bernard

speaketh, not to instruction in the spirit of meekness, but to

destruction in the spirit of fury. When it is reproach, and not

reproof, it amendeth not, but hardeneth the offender in his

wickedness. But with the wise there is the reproof, not of death, but

of life; that is, direction unto a virtuous life, and teaching true

wisdom, which is the life of the soul. The words of the wise, saith

the Preacher, are as nails fastened: for as nails are driven in, but

it is not so much to make a hole as to fasten and strengthen; so the

words of the wise in reproof do pierce, but it is not so much to

wound, as to fasten their reproof, and to give strength unto

it.--_Jermin._

Oh, it is a blessed thing to have others tell us of our faults, and

as it were to pull us out of the fire with violence, as Jude speaks;

rather to pull us out with violence, with sharp rebukes, than we

should perish in our sins. If a man be to weed his ground, he sees

need of the benefit of others; if a man be to demolish his house, he

will be thankful to others for their help; so he that is to pull down

his corruption, that old house, he should be thankful to others that

will tell him, "This is rotten, and this is to blame;" who, if he be

not thankful for seasonable reproof, he knows not what self-judging

means. If any man be so uncivil when a man shows him a spot on his

garment to grow choleric, will we not judge him to be an unreasonable

man? And so when a man shall be told, "This will hinder your comfort

another day;" if men were not spiritually besotted, would they swell

and be angry against such a man?--_Sibbes._

Verse 32. Wilt thou destroy that for which Christ died? (1 Cor.

viii. 11). What shall a man give in exchange for his soul? There is

no great matter in the earth but man; nothing great in man but his

soul, saith Faverinus. "Whose image and superscription is it" but

God's? "Give," therefore, "to God the things that are God's," by

delivering it up to discipline. . . . "Suffer," saith the great

apostle, "the word of exhortation;" suffer them in God's name, sharp

though they be, and set on with some more than ordinary earnestness.

Better it is that the vine should bleed, than die. Certes, "When the

Lord shall have done to you all the good that He hath spoken

concerning you, and hath brought you to His kingdom, this shall be no

grief unto you, nor offence of heart," as He said in a like case

(1 Sam. xxv. 30, 31), that you have hearkened to instruction, and

been bettered by reproof.--_Trapp._

There are two things that cause men to rage against reproof.

1. _Guilt of the sin objected._ Guilt makes men angry when they are

searched, and, like horses that are galled, to kick if they are but

touched. The mildest waters are troublesome to sore eyes. There is

scarce a more probable sign that the crime objected is true than

wrath and bitterness against the person that charges us with it.

2. _Love to sin makes men impatient under reproof._ When a person's

sin is to him as "the apple of his eye," no wonder that he is

offended at any that touch it.--_Swinnock._

Verse 33. Abigail was not made David's wife till she thought it

honour enough to wash the feet of the meanest of David's servants

(1 Sam. xxv. 40). Moses must be forty years a stranger in Midian

before he becomes king in Jeshurun. . . . Luther observed that ever,

for most part, before God set him upon any special service for the

good of the Church he had some sore fit of sickness. Surely as the

lower the ebb the hither the tide; so the lower any descend in

humiliation the higher they shall ascend in exaltation; the lower

this foundation of humility is laid the higher shall be the roof of

honour be overlaid.--_Trapp._

Not only doth humility go before honour in the course of things, but

is also before honour in the dignity and excellency of it. So that

when humility hath brought a man to honour even then his greatest

honour is humility.--_Jermin._

_"Reproof,"_ which has been twice used, and _"instruction,"_ or

rather _discipline,_ which is now made to balance it in these last

important texts, have a respect of painfulness: and Solomon, in this

verse, tempers that pain, by showing what discipline really

is:--_"The fear of Jehovah."_ _"Fear_ hath torment," says the apostle

John (1 John iv. 18). That fear is not altogether the fear of our

text, but is a part of it. I do not remember the fear of the Almighty

as a title applied in heaven. _"The fear of Jehovah"_ has some

particle of painfulness; and that painfulness makes it of the nature

of _"discipline."_ The best discipline of the saints is the abiding

fear of the Almighty. The proverb seems to imply that it will not

last always; that it is painful; and that we shall not continue

pained; that it is necessary for us to be under just that gentle sort

of discipline that _fear_ can give while we are in this world. And

that necessity he states, in that _"before glory is affliction."_ Not

honour (as in the English version), so much as _weight,_ or

_"glory."_ Not _humility,_ but primarily, _toil; ergo,_ more

generally _"affliction."_ "We must through much tribulation enter

into the kingdom of God" (Acts xiv. 22).--_Miller._

"I am not worthy," is the voice of the saints. They know God, and God

knows them. Moses was the meekest man upon earth, and therefore God

is said to know him by name (Exod. xxxiii. 17). "I am less than the

least of all thy mercies," saith Jacob (Gen. xxxii. 10). Lo, he was

honoured to be father of the twelve tribes, and heir of the blessing.

"Who am I, O Lord?" says David. He was advanced from that lowly

conceit to be king of Israel. "I am not worthy to loose the latchet

of Christ's shoe," saith John Baptist (Matt. iii. 11). Lo, he was

esteemed worthy to lay his hand on Christ's head. "I am not worthy

that thou shouldst come under my roof," says the centurion, therefore

Christ commended him. "I have not found so great faith; no, not in

Israel" (Matt. viii. 8). "I am the least of the apostles," saith

Paul; "not worthy to be called an apostle" (1 Cor. xv. 9). Therefore

he is honoured with the title of _the_ apostle. "Behold the handmaid

of the Lord," saith the holy virgin; therefore she was honoured to be

the mother of the Lord, and to have all generations call her blessed.

This _non sum dignus,_ the humble annihilation of themselves, hath

gotten them the honour of saints. In spiritual graces let us study to

be great, and not to know it, as the fixed stars are every one bigger

than the earth, yet appear to us less than torches. Not to be

high-minded in high deserts is the way to blessed preferment.

Humility is not only a virtue itself, but a vessel to contain other

virtues; like embers, which keep the fire alive that is hidden under

it. It emptieth itself by a modest estimation of its own worth, that

Christ may fill it. It wrestleth with God, like Jacob, and wins by

yielding; the lower it stoops to the ground the more advantage it

gets to obtain the blessing. All my pride, O Lord, is from the want

of knowing Thee. The leper casts himself down, and Christ bids him

arise. Humility is the gentleman-usher to glory. God that sends away

the rich empty from His gates loves to "fill the hungry with good

things" (Luke i. 53). The air passeth by the full vessel, and only

filleth that is empty. This is the difference between the proud and

beggars; both agree in not having, differ in craving. The proud are

_paupares spiritus,_ the humble are _paupares spiritu._ "Blessed

are," not the poor spirits, but "the poor in spirit, for theirs is

the kingdom of heaven" (Matt. v. 3). Such as felt their wants sought

and besought God for supply. "Every valley shall be filled, and every

mountain be brought low" (Luke iii. 5). The lowly mind shall be

exalted, the high-towering ambitions shall be thrown down. How should

God say to the merchant that glories in his wealth, to the usurer

that admireth his moneys, to the gallant that wonders that his good

clothes do not prefer him, "Arise!" Alas! they are up already; they

were never down. A dwarf in a great throng, seeming low on his knees,

was bidden by the prince to stand up; alas! he was before at his

highest. God cannot be so mistaken as to encourage their standing up

who never yet had the manners to cast themselves down. Says

Augustine, "Descend, that ye may rise up to God; for you have fallen

by rising up against God." He that is a mountebank must level himself

even with the ground; if humbleness hath once thrown him down and

brought him to his knees, he shall hear the patron and pattern of

humbleness comforting him with a _surge_--"Arise. . . ." The guest

that sets himself down at the lower end of the table shall hear the

feast-maker kindly remove him, "Friend, sit up higher" (Luke

xiv. 10). If Esther fall at Ahasuerus' feet, he will take her by the

hand, and bid her arise. When Peter fell down at Jesus' knees,

saying, "Depart from me; I am a sinful man, O, Lord" (Luke v. 8-10),

he presently was raised up with, "Fear not, thou shalt catch

men.". . . Who is heard to say with Paul, "I am the chief of

sinners?" (1 Tim. i. 15) such a humble confession scarce heard of.

But Christ had given him a _surge_ on his former humbling: "Arise and

bear My name before Gentiles and kings," etc. Let us all thus cast

ourselves down in humility, that the Lord may say to us in mercy,

"Arise."--_Adams._

The more humble, the fitter to come to God, and He the more willing

to come unto the soul and dwell in it. The highest heavens are the

habitation of God's glory; and the humble heart hath the next honour,

to be the habitation of His grace.--_Leighton._

The truly humble spirit is, in society, to the proud and haughty,

what the valley is to the mountain: if less observed, more sheltered

and more blessed, valleys see the stars more brightly than the

mountains that often veil their proud heads with clouds. The

mountains filter the waters upon which the valleys live, and send

down in soft music to their ears the stormy thunders that beat with

violence on their lofty brow. The great sun stoops to the valleys and

touches them with a warmth which it denies to the high hills; and

kind nature, which leaves the towering heights amidst the cold

desolations of death, endows the humble vales with richest life, and

robes them in the enchanting costume of sweetest flowers.--_Dr. David

Thomas._

You must go to honour before humility. This is the law--the law of

God. It cannot be changed. It has its analogies in the material

creation. Every height has its corresponding depth. As far as the

Andes pierce into the sky, so far do the valleys of the Pacific, at

their base, go down into the heart of the earth. If the branches of a

tree rise high in the air, its roots must penetrate to a

corresponding depth in the ground; and the necessity is reciprocal.

The higher the branches are, the deeper go the roots; and the deeper

the roots are, the higher go the branches. This law pervades the

moral administration as well as the higher works of God. The child

Jesus is set for the fall and the rising again of many in Israel; but

it is first the fall and then the rising; for "before honour is

humility." Fall they must at the feet of the Crucified before they

can rise and reign as the children of the Great King. . . . There are

two mountains in the land of Israel, equal in height, and standing

near each other, with a deep, narrow valley between. At an

interesting point in the people's history, one of these mountains

bore the curse, and the other received the blessing (Deut.

xi. 26-29). If you had stood then on Ebal, where the curse was lying,

you could not have escaped to Gerizim to enjoy the blessing without

going down to the bottom of the intervening gorge. There was a way

for the pilgrim from the curse to the blessing, if he were willing to

pass through the valley of humiliation; but there was no flight

through the air, so as to escape the going down. These things are an

allegory. All men are at first in their own judgments on a lofty

place, but the curse hangs over the mountains of their pride. . . .

All the saved are also on a lofty height, but God dwells among them,

and great is the peace of His children. All who have reached this

mountain have been in the deep. They sowed in tears before they went

forth rejoicing to bear home the sheaves.--_Arnot._

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