| Back to Home Page | Back to Book Index
|
Proverbs
Chapter Fourteen
Proverbs 14
Commentary on Proverbs 14:1
(Read Proverbs 14:1)
A woman who has no fear of God, who is wilful and
wasteful, and indulges her ease, will as certainly ruin her family, as if she
plucked her house down.
Commentary on Proverbs 14:2
(Read Proverbs 14:2)
Here are grace and sin in their true colours. Those that
despise God's precepts and promises, despise God and all his power and mercy.
Commentary on Proverbs 14:3
(Read Proverbs 14:3)
Pride grows from that root of bitterness which is in the
heart. The root must be plucked up, or we cannot conquer this branch. The
prudent words of wise men get them out of difficulties.
Commentary on Proverbs 14:4
(Read Proverbs 14:4)
There can be no advantage without something which, though
of little moment, will affright the indolent.
Commentary on Proverbs 14:5
(Read Proverbs 14:5)
A conscientious witness will not dare to represent
anything otherwise than according to his knowledge.
Commentary on Proverbs 14:6
(Read Proverbs 14:6)
A scorner treats Divine things with contempt. He that
feels his ignorance and unworthiness will search the Scriptures in a humble
spirit.
Commentary on Proverbs 14:7
(Read Proverbs 14:7)
We discover a wicked man if there is no savour of piety
in his discourse.
Commentary on Proverbs 14:8
(Read Proverbs 14:8)
We are travellers, whose concern is, not to spy out
wonders, but to get to their journey's end; to understand the rules we are to
walk by, also the ends we are to walk toward. The bad man cheats himself, and
goes on in his mistake.
Commentary on Proverbs 14:9
(Read Proverbs 14:9)
Foolish and profane men consider sin a mere trifle, to be
made light of rather than mourned over. Fools mock at the sin-offering; but
those that make light of sin, make light of Christ.
Commentary on Proverbs 14:10
(Read Proverbs 14:10)
We do not know what stings of conscience, or consuming
passions, torment the prosperous sinner. Nor does the world know the peace of
mind a serious Christian enjoys, even in poverty and sickness.
Commentary on Proverbs 14:11
(Read Proverbs 14:11)
Sin ruins many great families; whilst righteousness often
raises and strengthens even mean families.
Commentary on Proverbs 14:12
(Read Proverbs 14:12)
The ways of carelessness, of worldliness, and of
sensuality, seem right to those that walk in them; but self-deceivers prove
self-destroyers. See the vanity of carnal mirth.
Commentary on Proverbs 14:14
(Read Proverbs 14:14)
Of all sinners backsliders will have the most terror when
they reflect on their own ways.
Commentary on Proverbs 14:15
(Read Proverbs 14:15)
Eager readiness to believe what others say, has ever
proved mischievous. The whole world was thus ruined at first. The man who is
spiritually wise, depends on the Saviour alone for acceptance. He is watchful
against the enemies of his salvation, by taking heed to God's word.
Commentary on Proverbs 14:16
(Read Proverbs 14:16)
Holy fear guards against every thing unholy.
Commentary on Proverbs 14:17
(Read Proverbs 14:17)
An angry man is to be pitied as well as blamed; but the
revengeful is more hateful.
Commentary on Proverbs 14:18
(Read Proverbs 14:18)
Sin is the shame of sinners; but wisdom is the honour of
the wise.
Commentary on Proverbs 14:19
(Read Proverbs 14:19)
Even bad men acknowledge the excellency of God's people.
Commentary on Proverbs 14:20
(Read Proverbs 14:20)
Friendship in the world is governed by self-interest. It
is good to have God our Friend; he will not desert us.
Commentary on Proverbs 14:21
(Read Proverbs 14:21)
To despise a man for his employment or appearance is a
sin.
Commentary on Proverbs 14:22
(Read Proverbs 14:22)
How wisely those consult their own interest, who not only
do good, but devise it!
Commentary on Proverbs 14:23
(Read Proverbs 14:23)
Labour of the head, or of the hand, will turn to some
good account. But if men's religion runs all out in talk and noise, they will
come to nothing.
Commentary on Proverbs 14:24
(Read Proverbs 14:24)
The riches of men of wisdom and piety enlarge their
usefulness.
Commentary on Proverbs 14:25
(Read Proverbs 14:25)
An upright man will venture the displeasure of the
greatest, to bring truth to light.
Commentary on Proverbs 14:26,27
(Read Proverbs 14:26,27)
Those who fear the Lord so as to obey and serve him, have
a strong ground of confidence, and will be preserved. Let us seek to this
Fountain of life, that we may escape the snares of death.
Commentary on Proverbs 14:28
(Read Proverbs 14:28)
Let all that wish well to the kingdom of Christ, do what
they can, that many may be added to his church.
Commentary on Proverbs 14:29
(Read Proverbs 14:29)
A mild, patient man is one that learns of Christ, who is
Wisdom itself. Unbridled passion is folly made known.
Commentary on Proverbs 14:30
(Read Proverbs 14:30)
An upright, contented, and benevolent mind, tends to
health.
Commentary on Proverbs 14:31
(Read Proverbs 14:31)
To oppress the poor is to reproach our Creator.
Commentary on Proverbs 14:32
(Read Proverbs 14:32)
The wicked man has his soul forced from him; he dies in
his sins, under the guilt and power of them. But godly men, though they have
pain and some dread of death, have the blessed hope, which God, who cannot lie,
has given them.
Commentary on Proverbs 14:33
(Read Proverbs 14:33)
Wisdom possesses the heart, and thus regulates the
affections and tempers.
Commentary on Proverbs 14:34
(Read Proverbs 14:34)
Piety and holiness always promote industry, sobriety, and
honesty.
Commentary on Proverbs 14:35
(Read Proverbs 14:35)
The great King who reigns over heaven and earth, will
reward faithful servants who honour his gospel by the proper discharge of the
duties of their stations: he despises not the services of the lowest.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 14
Verse 1
[1]
Every wise woman buildeth her house: but the foolish plucketh it down with her
hands.
Buildeth —
Maintains and improves her family and estate.
Her hands — By
her idleness or sin.
Verse 3
[3] In the mouth of the foolish is a rod of pride: but the lips of the wise
shall preserve them.
A rod —
His insolent speeches as they are like a rod, offensive to others, so, they
make a rod for their own backs.
Verse 4
[4]
Where no oxen are, the crib is clean: but much increase is by the strength of
the ox.
The crib —
The stable is empty of food for cattle, and much more for man. In the same
sense cleanness of teeth is put for famine, Amos 4:6.
The strength — By
their labours, or by diligence in husbandry, which then was principally managed
by oxen.
Verse 6
[6] A
scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that
understandeth.
Findeth it not —
Because he doth not seek it aright.
That understandeth —
That is honest and pious.
Verse 8
[8] The wisdom of the prudent is to understand his way: but the folly of fools
is deceit.
His way —
Consists not in vain speculations, but in a diligent study of his duty, and of
the way to eternal happiness.
The folly —
The wit of ungodly men, which is really their folly, is employed only in
finding out ways of deceiving.
Verse 9
[9]
Fools make a mock at sin: but among the righteous there is favour.
Favour —
They find favour both with God and men.
Verse 10
[10] The
heart knoweth his own bitterness; and a stranger doth not intermeddle with his
joy.
Bitterness —
The inward griefs and joys of mens hearts, are not known to any but a man's
self.
Verse 12
[12]
There is a way which seemeth right unto a man, but the end thereof are the ways
of death.
Right —
There are some evil courses which men may think to be lawful and good.
The end —
The event shews that they were sinful and destructive.
Verse 13
[13] Even
in laughter the heart is sorrowful; and the end of that mirth is heaviness.
In laughter —
The outward signs of joy are often mixed with real sorrow.
Verse 14
[14] The
backslider in heart shall be filled with his own ways: and a good man shall be
satisfied from himself.
In heart — He
who departs from God inwardly.
Filled —
With the fruit of his ways, the punishment of his sins.
Satisfied —
From the pious temper of his own heart, which cleaves to the Lord, he shall
receive unspeakable comfort.
Verse 15
[15] The
simple believeth every word: but the prudent man looketh well to his going.
The simple — A
foolish man.
Looketh — He
orders his dealings in the world with due circumspection, not considering so
much what other men say as what he ought to do.
Verse 16
[16] A
wise man feareth, and departeth from evil: but the fool rageth, and is
confident.
Feareth —
Trembles at God's judgments when they are either inflicted or threatened.
Rageth —
Frets against God; or is enraged against his messengers.
Confident —
Secure and insensible of his danger.
Verse 17
[17] He
that is soon angry dealeth foolishly: and a man of wicked devices is hated.
Foolishly —
His passion hurries him into foolish speeches and actions.
Wicked devices —
One who suppresses his passion, but meditates revenge.
Hated —
Both by God and men.
Verse 18
[18] The
simple inherit folly: but the prudent are crowned with knowledge.
Inherit —
They possess it as their inheritance, holding it fast, and glorying in it.
Knowledge —
The saving knowledge of God and of their own duty.
Verse 19
[19] The
evil bow before the good; and the wicked at the gates of the righteous.
The evil —
Good men shall have the pre-eminency over the wicked.
Verse 20
[20] The
poor is hated even of his own neighbour: but the rich hath many friends.
Hated —
Despised and abandoned.
Verse 21
[21] He
that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy
is he.
Despiseth —
That does not pity and relieve the poor.
Verse 23
[23] In
all labour there is profit: but the talk of the lips tendeth only to penury.
The talk —
Idle talking will bring a man to poverty.
Verse 24
[24] The
crown of the wise is their riches: but the foolishness of fools is folly.
Riches —
They are a singular advantage and ornament to them.
But — As
for rich fools, their folly is not cured, but made worse and more manifest by
their riches.
Verse 25
[25] A
true witness delivereth souls: but a deceitful witness speaketh lies.
Souls —
Such as are innocent, from false accusations.
Verse 27
[27] The
fear of the LORD is a fountain of life, to depart from the snares of death.
To depart — To
preserve men from destructive courses.
Verse 29
[29] He
that is slow to wrath is of great understanding: but he that is hasty of spirit
exalteth folly.
Exalteth —
Heb. lifteth up, like a banner, makes it known and visible to all men.
Verse 30
[30] A
sound heart is the life of the flesh: but envy the rottenness of the bones.
A sound heart —
Free from envy and inordinate passions.
Is life —
Procures and maintains the health and vigour of the body.
Verse 31
[31] He
that oppresseth the poor reproacheth his Maker: but he that honoureth him hath
mercy on the poor.
His maker —
Whose image the poor man bears, by whose providence he is made poor, and who
hath declared himself to be their protector and avenger.
Verse 32
[32] The
wicked is driven away in his wickedness: but the righteous hath hope in his
death.
Driven away — In
his death, from God's favour and presence.
Death — In
his greatest dangers and distresses, yea even in death itself.
Verse 33
[33]
Wisdom resteth in the heart of him that hath understanding: but that which is
in the midst of fools is made known.
Resteth — Is
laid up and hid there.
In the midst — In
the heart.
Made known —
They will publish in all times and companies.
Verse 35
[35] The
king's favour is toward a wise servant: but his wrath is against him that
causeth shame.
Shame —
Both to himself, by his foolish management of the king's affairs, and to the
king who made so foolish a choice of a servant.
── John Wesley《Explanatory Notes on Proverbs》
Proverbs 14:23
Well-done is better than
well-said,” observed Benjamin Franklin. That’s pretty much what is meant by “In
all toil there is profit, but mere talk tends only to want.” (Prov. 14:23, NIV)
14 Chapter 14
Verses 1-35
Verse 1
Every wise woman buildeth her house: but the foolish plucketh it
down with her hands.
The wise builder
The Scriptures have adapted their instructions to every character
and condition in human life.
I. Describe the
wise woman.
1. She must know how to manage with prudence and care the concerns of
a family. It is woman’s work to “guide the house.” How many, on marrying, find
they need to learn the first principles of domestic economy. If a man can be
more happy in any other house than his own, he is a lost man.
2. A wise woman will improve her taste and her manners. This in no
way involves her becoming proud.
3. A wise woman will aim to improve her mind. The mind is enlarged by
receiving ideas, and by using them as materials of thought and reasoning.
4. A wise woman will endeavour to enlighten and improve her
conscience. This is the faculty of the soul by which we weigh the morality of
an action. To improve the conscience we must give it light, and let it guide
us. Well enlightened, it guides to happiness and heaven.
5. A wise woman will be particularly careful to cultivate the heart.
The instinctive affections are capable of improvement by other means than
grace. But the female character is essentially defective in the absence of
piety. Religion has a peculiar sweetness when it mingles with the modest
softness of the female character. By reason of their peculiar trials, females
need the comforts, hopes, and prospects of religion more, if possible, than the
other sex.
II. A wise woman
buildeth her house. To build her house is to promote the best good of her
husband and her offspring.
1. How will such a woman affect their estate? Her wisdom will save
more than her hands could earn.
2. She will render her family respectable.
3. She will render her family happy. She will so manage as not to
irritate their passions. Her example will breathe through the house a mild and soft
atmosphere. There is no resisting the combined influence of so many virtues.
What she cannot do by her precepts and examples, she effects by her prayers.
Her influence surely extends beyond her own family.
Reflections:
1. Females see how they are to rise in the scale of being.
2. See the importance of supporting good schools.
3. See the importance of the gospel.
4. Females should make the Scriptures their daily study.
From the mother, rather than the father, the members of the family
will take their character. (D. C. Clark.)
Wise and foolish wives
The foolish woman does not know that she is plucking down her
house; she thinks she is building it up. By unwise energy, by self-assertion,
by thoughtless speeches, by words flung like firebrands, she is doing unutterable
mischief, not only to herself, but to her husband and family. There are, on the
other hand, wise women who are quietly and solidly building the house night and
day: they make no demonstration; the last characteristic that could be supposed
to attach to them would be that of ostentation; they measure the whole day,
they number its hours, they apportion its worth; every effort they make is an
effort which has been reasoned out before it was begun; every word is looked at
before it is uttered; every company is estimated before it is entrusted with
confidence. In this way the wise woman consolidates her house. (J.
Parker, D.D.)
House wifery
I. Its great
power.
1. It can build up. “Every wise woman buildeth her house.”
2. It can pull down. “The foolish plucketh it down with her hands.”
There are women who by their miserable tempers and degrading habits ruin their
husbands and children.
II. Its necessary
qualification. What is the necessary qualification for a good housewife?
“Wisdom.” (Homilist.)
Home made happy by a good wife
A plain marble stone, in a churchyard, bears this brief
inscription: “She always made home happy.” This epitaph was penned by a
bereaved husband, after sixty years of wedded life. He might have said of his
departed wife, she was beautiful, and accomplished, and an ornament to society,
and yet not have said she made home happy. Alas, he might have added, she was a
Christian, and not have been able to say, “She always made home happy.” What a
rare combination of virtues and graces this wife and mother must have
possessed! How wisely she must have ordered her house! In what patience she
must have possessed her soul! How self-denying she must have been! How tender
and loving! How thoughtful for the comfort of all about her! (Christian
Treasury.)
Verse 2
He that walketh in his uprightness feareth the Lord.
Human conduct
I. Men differ
widely in their daily conduct.
1. Some men walk uprightly. Walking uprightly implies--
2. Some walk perversely. “They are perverse in their ways.” They are
crooked in their purposes, policies, and performances.
II. Men reveal
their heart towards God in their daily walk.
1. Right conduct springs from a right feeling towards God. The man
that walketh uprightly feareth the Lord. There is no true morality without
religion. Piety is the first principle of all rectitude. All good living must
have respect to God.
2. Wrong conduct springs from wrong feeling towards God. “He that is
perverse in his ways, despiseth Him.” The wrong doer has no feeling of respect
for God. He ignores Him as much as he can. You may know how men feel inwardly
toward their Maker by observing how they deal outwardly with each other. (D.
Thomas, D.D.)
Verse 4
Where no oxen are, the crib is clean: but much increase is by the
strength of the ox.
The law of increase
The illustration is drawn from husbandry, and in a country like
Palestine, where the ox had such an important place in agricultural operations,
it was peculiarly intelligible and peculiarly fit. “Where is the farmer,” says
the wise man, “who, in order to preserve tidiness in his stalls, would forego
the assistance of oxen in his fields?” Something he might secure, no doubt; a
rack unsoiled by the oxen’s fodder, a floor unmarked by the oxen’s hoofs, the
absence of disorder that offends the eye, the freedom from task-work that tires
the arm, with whatsoever satisfaction such immunity affords. Yes, but what does
he lose? Almost all that makes his property profitable, almost all that makes
his stackyard full. What of the ploughing of the land? What of the carrying
home of the sheaves? What of the treading out of the corn? “Where no cattle
are, the crib is clean.” True. But what of that? Is the cleanness worth
considering, in comparison with the increase that comes by the strength of the
ox? And now, I think, we have hold of the principle. There is no good to be got
without its accompanying drawbacks; let the drawbacks and the good be weighed
carefully together, and if the good outbalance the drawbacks, then let the good
be chosen and the drawbacks faced with resolution, intelligence, and
cheerfulness. Sentiment is right in its place, fastidiousness is proper in its
season; but sentiment is worse than idle, fastidiousness is worse than false,
when we permit them to stand between us and a substantial good, the good that
Providence intends us to get or the good that Providence commands us to do.
I. We might begin
with an illustration from the industrial sphere, the relation, namely, between
manufacture and natural scenery. Where no manufacture is, the scenery is
intact; but much increase comes by the processes of manufacture. Take, for example,
the midland counties of England, and especially those parts of them we know as
the Black Country. No region of England is more picturesque in itself, marked
by the outlines and stored with the elements of natural and original beauty.
Yet how man has overlaid and defaced things! Look at the country as it is now, ploughed with railway
tracks, torn with excavations, encumbered with heaps of rubbish. And those to
whom beauty is all may object to this. “What barbarism,” they say, “what
vandalism, what wanton and wilful desecration of the sanctities of nature!
Better, surely, was the country in its virgin luxuriance, when the slopes were
clothed with woodland.” Well, the change means loss, no doubt, loss from the
standpoint of the beauty-lover. But it means gain from the standpoint of the
utilitarian, and gain, too, in the eye of those who look higher than what is
merely utilitarian. For not only does black smoke, according to the proverb,
make white silver, but it is a witness to facts, a testimony to realities, of
which silver is only a single embodiment, and that, too, by no means the
highest. The sight was a symbol of several things, all noble and honourable in
their way. It is a symbol of man’s power over nature, his diligence in
extracting and his ingenuity in moulding the substance which nature conceals in
her heart. It is a symbol of the clothing that covers shivering forms, a symbol
of the bread that feeds hungry mouths. It is a symbol of England’s greatness,
industry, and world-wide trade.
II. Passing from
the industrial to the domestic sphere, we might select an illustration of a
different character, which a poet-preacher of the time has happily associated
with this text, and speak of the relation between children and home. We remark,
then, that where there are no children, the house may be trim; but much profit
comes through the presence and companionship of children. Neatness in a house
may be good. But there is a neatness that tells of emptiness. There is a
neatness that betokens loneliness. There is a neatness that is not half so
attractive as the wear and tear, the disturbance and disorder, that denote the
presence of busy little inmates, with their restless hands and roving feet. The
loss is a small one compared with the gain. Children are God’s heritage. How
much they teach! How much they bestow! Not only does the parent train and
develop the child, but the child may train and develop the parent. Our children
should be leaders to all of us, leaders from faithlessness into faith, from
restlessness into rest, from selfishness into sacrifice, from frivolity into
earnestness, thoughtfulness, and the sense of responsibility. Does not the pure
eye of an innocent child restrain the foul or the cruel act? Are not its needs
a discipline in sympathy, its questionings a training in reflection? Where the
children are absent, the home may be neat, the mind unperplexed; but much
increase--increase of happiness, increase of affection, increase of
prosperity--comes through association with little children.
III. Or we might
pass to the ecclesiastical sphere, and select as an instance of the same
principle the relation between controversy and the Church. We note, then, at
this point, that where no discussion is, the Church may be at rest; but much benefit
comes through freedom of discussion, in the case of the Church as well as of
the State. Some people are all for peace. But there is a peace of stagnation.
There is a peace of indifference. There is a peace that is based upon lack of
conviction. Do not judge of Church enterprises nor of Church proceedings, as
some do, and condemn them simply because they create dispeace. Peace may be
bought too dearly. Purity is better. Truth is better. Undoubtedly in discussion
the crib may be soiled. Controversy often awakens temper, evokes party spirit,
causes hard words to be said, unkind acts to be done, selfish rivalries to
spring up Yet these may be a blessing in the end, in comparison of which the
temporary soiling of the crib is a matter of smaller importance after all. There
is the down-breaking of prejudice. There is the removing of misunderstandings.
There is the formulating of principle. There is the discovering of character.
It will be best for the spread of righteousness; it will be safest in the
interests of belief.
IV. Pass next to
the sphere of Practical Beneficence, and apply the principle of the text to the
relation between philanthropy and experience. We remark, then, that where no
philanthropy is, the experience may be easy, free from much that is unpleasant
to look at, unpleasant to think of, and unpleasant to do; but much increase
comes through the exercise of philanthropy. What have we here but the plain,
simple lesson, which has to be learnt by every social benefactor, every
Christian worker, that they who will live helpfully, as the saviours and the
succourers of their fellow-men, must be prepared to forego fastidiousness. To
do any real good amidst the poor, the sunken, and the vicious, men must come
into contact with many things that are neither pleasant nor pure. Now, take any
such labourer as these, in the great unselfishness, the overflowing charity,
the fearlessness of mind and of heart, which the labour engaged in always
demands. And take another, to whom labour of the time is unknown, one who, with
the same possibilities and the same call, says, “No, the task you propose is
distasteful, the experiences you prescribe are rough; I prefer to have my sight
unoffended, my feelings unharrowed, my imagination unhaunted. Let me see to
myself--the purity of my own character, the health and prosperity of my own
soul, in the circle of my personal friendships, the seclusion of my private
home.” Put the two side by side. Which leads the richer existence? Each has its
own reward. How shall we best explain these rewards, their distinctive nature,
their relative value? Just in the terms of the text. For the one, the “clean
crib”--a certain ignorance, a certain immunity, certain security; not only a
sensibility unwrung by the spectacles of sorrow, but a mind kept closed to the
pictures of sin: that, and perhaps little more than that. For the other, the
“much increase,” in the enriching of his personal character, the widening of
his personal sympathies, together with the privilege of ministering to his
brethren’s welfare and the joy of being blessed to his brethren’s souls. Clean
garments, clean hands, who set a value upon these, as the continuous, the
indispensable prerequisite of life? I will tell you who do not. Not the
surgeon, as he walks the battlefield with the sponge that wipes the blood and
the linen that binds the wounds. Not the rescue party, as they enter the mine,
amidst the heat, the soot, and the smoke of a recent explosion, with which the
caverns still echo, and the earth still smokes. Not the sailor, as he pulls to
the wreck, through a troubled sea that casts up mire and dirt, till his arms
are twined with the seaweed and his coat is drenched with the ooze. Clean hands
and clean garments, you must be content now and then to forego them, if the
world you live in is to be cleansed.
V. Akin to the
last thought is another one, drawn this time from the mental sphere. Take the
relation between force of character and life. We remark, then, in the last
place, that where there is no force of character, the life may be inoffensive,
harmless in itself, pleasing to others; but much increase, increase to the
world and the Church, comes through force of character. Most men have the
defects of their qualities. This is especially true of those whoso
distinguishing quality is vigour, a certain superabounding energy and strength.
The vigour is apt to
be domineering, the energy rude, the strength unaccompanied with suavity, fine
feeling, good taste. If you are to reap the advantage of such characters, you
take them as you find them, and pardon and tolerate their coarseness that you
may be helped and benefited by their zeal. Luther was earnest but rough. But we
remember the work. We remember the time. Neither the period nor the task
admitted of treatment by rosewater. What though the crib was untidy? Be
thankful for the well-ploughed field; be thankful for the gathered sheaves of
religious truth and religious liberty, which still remain in our storehouses,
to give seed to the Christian sower and bread to the Christian eater, as the
outcome of Luther’s labours, the memorial of Luther’s name. Take God’s blessing
as it comes to you, and be very tolerant towards the instruments. Polish is a
less thing than enthusiasm, courtliness than sincerity. It may be well to have
both things combined. But if we are shut up to the alternative, and feel
tempted to pronounce for the softer qualities, as less likely to irritate, less
apt to excite, let us fall back on the principle of the text, and while
remembering that where no force of character is the life may be inoffensive,
much increase comes by the vigour we fear. (W. A. Gray.)
Where no oxen are, the crib is clean
I. Taken in its
primary sense, it conveys a lesson of no small importance to the mere
cultivator of land. You pride yourself upon the exquisite neatness and order of
your farm. The spade, the plough, the fork, the cart, are almost as pure and
delicate as when they came from the hands of the maker. But if the work is left
undone, and you purchase neatness and order at the expense of having no sheep
in the fold, then you pay too dear for your nicety; you have the clean crib,
but you will have also an empty barn.
II. The same maxim
applies to the management of a house. You pride yourself on the exquisite
neatness of every corner in your dwelling-place. Not a cobweb is on the
ceiling, and not a grain of dust on the staircase. The delighted mistress has
the daily satisfaction of seeing her own fair face reflected in the polished
table below her. The crib is clean; but you may here also buy the cleanliness
at too high a price. Perhaps cleanliness is not merely your taste but your
idol. You forget that usefulness is the true object of household economy, and
that neatness is a mere means to this end. You, like Mr. Burke’s man of honour,
“feel a stain like a wound,” and esteem a hole in a carpet as tantamount to a
hole in your character. You forget that your house was not designed by the
great Giver for yourself alone, but for your neighbours and friends, for
brothers and sisters, and nephews and nieces, who want a little country air or
London shopping, and who naturally look to you, as to a richer relation and
friend, to give them the convenience they need. Surely you had better have a
soiled “crib” than a narrow heart; and spotted tables than not a single loving,
grateful, happy guest to sit at a clean one.
III. This rule is
also applicable, I think, to literature. The correctness of some writers is
perfectly unimpeachable. The grammarian searches in vain for a false concord or
quantity, or the rhetorician for a false ornament. There is no confusion of
metaphor; no redundancy of expression which disfigures the pages of less
cautious writers. Now here the “crib” is clean; but then, in such cases, it is
often equally true that there are no “oxen.” The style is as “dull, cold, fiat,
and unprofitable,” as it is pure and correct. It is the judgment of a no less critic than
Quintilian, that the writer who, in his youth, is never redundant, will usually
in his old age be poverty stricken. Where the heart, the imagination, and the
passions have free play, the critic may find something to correct; but very
often also consciences will be touched and hearts be edified.
IV. But I now turn
to some higher topics, to which the rule appears to me equally to apply. Lenis
is a most unexceptionable person; of the very calmest temper and the most
placid manners. He is always to be found in the right place at the very right
moment. He speaks little, and never offensively; he belongs to no party, and is
a determined enemy to all excess. He is perhaps constant at church, though a
little drowsy there; has a decided preference for vague, calm, general sermons.
He gives decently to all popular or uncriticised charities. And the result of
all this is, that he gets into no scrapes, incurs no reproach, is claimed as a
friend by men of all opinions, simply because he was never known to express an
opinion of his own. Now here “the crib “is unusually “clean.” But at what
expense is it purchased? I should say at the cost of most of the feelings,
tastes, principles, rules, habits, and sympathies which constitute the
substance and essence of the Christian character. The “crib is clean” because
there are “no oxen.” Lenis is as much like a statue as a man. All the higher
and nobler passions of our nature have no place in him. His life is, possibly,
harmless, but it is altogether unprofitable. And this because the one essential
quality is wanting, the love of God, and the love of His family upon earth. He
might be nearly all he is if there were no such Being as the Redeemer of the
world, who had felt for him, and expected him to feel for others. The same
thought may be extended to different classes of the ministers of religion. I
remember to have seen, some years since, in a review of high authority, a comparison
drawn between Bishop as a parochial minister, and Thomas Scott as the minister
of Olney. The bishop, on quitting his parish for another sphere of duty, finds
little but subjects of self-complacency, commendation, and thankfulness. The
whole population might seem to have received the whole word of truth into their
souls. Every plan had prospered. “The crib is clean.” Mr. Scott, on the
contrary, in quitting his parish, speaks strongly of the immorality of one part
of the population, of the stubbornness and self-will of another, and of the
abuse of the doctrines of grace in a third party. And whilst he dwells
strongly, and gratefully, on the zeal, love, and fidelity of some, his language
is certainly, on the whole, such as might be expected from the mourning
prophet, when “rivers of water ran down his eyes because men kept not the word”
of the Lord. Here, therefore, “the crib” was, to appearance, not equally
“clean.” But then I am disposed to think that the “oxen “ were far more
diligently at work in the one case than in the other. The object of the one
minister was mainly to secure order, regularity, decency, harmony, with a
decent regard for morals and religion. The object of the other was to “lay the
axe to the root of the tree”--to convince, to alarm, to convert, to sanctify,
to lead his hearers as contrite sinners to the foot of the Cross, and to
qualify them under God for the highest seats in the kingdom of heaven. And the
result was that, in the one case, few consciences were touched, few fears were
awakened, few hearts were moved. In the other case, if there were some who were
offended at plain truths announced in the somewhat homely language of the
minister, there were also many awakened consciences.
V. The last case
to which I shall refer the proverb is that of controversy. Eirenos is a man of
peace. He can quote to you maxims without number from the Scriptures and from
the writings of great theologians on the duty of gentleness, forbearance,
charity. If you wish to enlist him on the side of those who are doing battle
for some vital truth, he comes down upon you with a deluge of authorities which
it is almost impossible to resist; tells you that Fenelon wrote a whole
treatise upon “Charity”; that Bishop Hall was the author of a treatise expressly
denominated “The Olive Branch “; that Hooker said the time would come when “a
few words written in charity” would be worth all the angry disputation in the
world. Now all this is true; and is, indeed, never to be forgotten by the
disciples of a compassionate Saviour. A higher authority than any of these
uninspired writers says: “If I give my body to be burned and have not charity,
it profiteth me nothing.” But it may be well to remind Eirenos that,
notwithstanding the peaceful spirit and language of all these authorities,
Fenelon barely escaped burning for the honesty and explicitness with which he
spoke his mind; Bishop Hall was for the same offence driven out of his diocese;
Hooker was charged with all sorts of enormities before the Privy Council; and St.
Paul himself was hunted down like a wild beast by all classes of the community.
But Eirenos has no taste for such extravagances. Now here is the “clean crib,”
but where are the “oxen”? Here is Erasmus; but where is Luther, or Cranmer, or
Ridley, or Latimer? Where are the zeal, the “indignation” at error, the
“vehemence” of holy love, the devotion to God and to truth, which consumed the
soul of the meek and lowly Saviour; which exiled St. John to Patmos; and which
has lighted up the funeral pile of the whole army of saints and martyrs? (Christian
Observer.)
Verse 5
A faithful witness will not lie.
A true witness
Truth is beautiful, as well as safe and mighty. In the incident
related below a boy twelve years old, with only truth as a weapon, conquered a
smart and shrewd lawyer, who was fighting for a bad cause. “Truth is the
highest thing that man may keep,” and the noblest child or man is he that keeps
the truth ever between his lips. Walter was the important witness in a lawsuit.
One of the lawyers, after cross-questioning him severely, said, “Your father
has been talking to you and telling you how to testify, hasn’t he? Yes,” said
the boy. “Now,” said the lawyer, “just tell us how your father told you to
testify.” “Well,” said the boy modestly, “father told me that the lawyers would
try and tangle me in my testimony; but if I would just be careful and tell the
truth, I could tell the same thing every time.” The lawyer didn’t try to tangle
that boy any more. (The Fireside News.)
Falsehood and flaw
What a flaw is in steel, what a foreign substance is in any
texture, that a falsehood is to the character, a source of weakness, a point
where under strain it may break. (Newman Smyth.)
Verse 6
A scorner seeketh wisdom, and findeth it not.
Secularism
It is the constant profession of those who reject the Bible that
they are seeking truth. They seek wisdom and do not find it. They want the
first qualification of a philosopher, a humble and teachable spirit. There is a
race of men amongst us at the present day who scorn bitterly faith’s meek
submission to God’s revealed will. They desire to be free from authority. The
divinity, as they phrase it, is in every man. If men really were independent
beings, it would be right to assert and proclaim their independence. But the
problem for man is, not to reject all masters, but to accept the rightful one.
Those who scorn the wisdom from above seek laboriously for the wisdom that is
beneath. The name “secularist” is adopted to indicate that they appreciate and
study the knowledge that concerns the present world, and repudiate as
unattainable or useless all knowledge that pertains to another. “Secularism “
is Latin for “this-world-ism.” Before we adopt this philosophy we must be sure
that there is immortality for man. If there is another world, our course here
will affect our condition there. It is by faith in the unseen that men steer
through the shifting sea of time. Cut us off from the future, and you have left
the ship without a chart, and without a store; without a compass to steer by,
and without a harbour to steer for; you have left the ship an aimless, meaningless,
log lying on the water, to be tossed up and down by the waves, and driven
hither and thither by the winds, until it fall asunder or sink unseen. (W.
Arnot, D.D.)
The proud and scornful incapable of attaining wisdom
I. The character
of a scorner. The following ingredients in it:
1. Pride. An undue desire of honour, or an overvaluing one’s self,
and undervaluing of others. It is the source of undutiful behaviour towards
God. It is discovered by affecting a pre-eminence above their fellows. Some
claim honour on account of their actual knowledge or their capacity of
investigating and discerning truth. To some religion is itself the subject of
glorying and vain elation of mind.
2. Contempt of religion and virtue (2 Peter 3:3-4).
II. The obstruction
which arises from scorning to men’s becoming wise.
1. Pride is a great hindrance both to the attainment of knowledge and
virtue. Especially is the man who is proud of his wisdom and his religion the
farthest off from becoming truly wise and religious.
2. This perverse disposition rendereth men obnoxious to the
displeasure of God, and entirely disqualified for receiving favour from Him.
Only application is to exhort you to humility, as a most necessary
qualification for your increase in useful knowledge, and in every Christian
virtue. There may be mistaken notions of humility. It is far from consisting in
any such sentiments as disparage human nature, or any such temper and behaviour
as are unworthy its dignity. We must not degrade ourselves into a lower species
that we may be humble men. With respect to God, it consists in a just sense of
our own subjection and dependence, of our own weakness and guilt. This
disposition will entitle us to the favour of God and the approbation of all
good men. (J. Abernethy, M.A.)
A scorner incapable of true wisdom
I. Who is
represented here under the character of scorner? Scorners were men who, with
much ado, had made a shift to get rid of good principles, and such stiff
opinions as they found inconsistent with a loose practice. As they had not any
religion themselves, so their way was to despise those who had. The scorner is
said to “seek wisdom” and “not to find it” He pretends to know more, to have
made freer inquiries after truth, and to have shaken off the prejudices of
education more thoroughly than other people.
II. In what sense
he cannot find wisdom. Four things unfit such a man for impartial inquiries
after Divine truth--a very proud, or a very suspicious temper, false wit, or
sensuality. The two last generally belong to him; but the two first are
essential to him, and inseparable from him. There is no quality that sticks
more closely to a scorner than pride, and nothing more evidently obstructs right
reasoning. Suspicion makes him doubt everything he hears and distrust every man
he converses with. An extremity of suspicion in an inquirer after truth is like
a raging jealousy in a husband or a friend; it leads a man to turn all his
thoughts towards the ill-natured side, and to put the worst construction upon
everything. False wit is a way of exposing things sacred and serious, by
passing a bold jest upon them and ridiculing arguments instead of comforting
them. The sensual man is, of all men living, the most improper for inquiries
after truth and the least at leisure for it. He is never sedate and cool,
disinterested and impartial. (Bp. Atterbury.)
Verse 7
Go from the presence of a foolish man.
The society to be shunned
Man is a social being. The text holds up the society which we
should avoid--the society of the foolish.
I. It is
unprofitable. What you want in society is knowledge. True knowledge shall--
1. Rightly guide.
2. Truly comfort.
3. Religiously inspire the soul.
But such knowledge is not to be got from the foolish man. He has
no power to help you, and therefore time spent in his society is waste.
II. It is
misleading. “The folly of fools is deceit.”
1. They cheat themselves. They fancy they have the true ideas, and
the true pleasures, but it is a miserable delusion.
2. They cheat others. They mislead by the falsehood of their speech
and the craftiness of their policy.
3. It is wicked. They “make a mock at sin.” “Go,” then,
“from the presence of a foolish man.” Seek the society of the wise. (D.
Thomas, D.D.)
Safety in flight
It is the intention of their Maker that some creatures should seek
safety, not in fighting, but in fleeing. In the moral conflict of human life it is of great importance
to judge rightly when we should fight and when we should flee. The weak might
escape if they knew their own weakness, and kept out of harm’s way. That
courage is not a virtue which carries the feeble into the lion’s jaws. To go in
among the foolish for the rescue of the sinking may be necessary, but it is
dangerous work, and demands robust workmen. Your first duty is your own safety.
But on some persons at some times there lies the obligation to encounter danger
for the safety of a neighbour. (W. Arnot, D.D.)
Verse 9
Fools make a mock at sin.
Thinking lightly of sin
Breathing an atmosphere
tainted with moral evil, seeing and hearing sin in our daily walks, we are in
no small danger of overlooking its malignity. The word “sin” is to many
obscure. It is seldom used in common life. It belongs to theology and the
pulpit. According to Scripture there is nothing so evil, so deformed, so
ruinous, as sin. To do wrong is more pernicious than to incur all the
calamities which nature or the evil the heart, this is human malice can heap
upon us. Sin, violated duty, the evil of the heart, this is the only evil of
which Scripture takes account. It was from this that Christ came to redeem us.
Scripture leads us to connect with sin or wrong-doing the ideas of evil,
wretchedness, and debasement, more strongly than with anything else.
I. Our natures
testify that sin is the chief of evils. Evil has various forms, these set in
two divisions, natural and moral; pain or suffering springing from outward
conduct and events, independent of our will: and evil related to character and
conduct, and inspired by the will. Vice is manifestly more to be dreaded than
pain. All will agree that excellence of character is the supreme good, and that
baseness of soul and of action involves something worse than suffering. Our
very nature teaches the doctrine of Christianity, that sin or moral evil ought
of all evils to inspire most abhorrence and fear.
II. Experience
testifies that sin is the chief of evils. Though sin sometimes prospers, and
never meets its full retribution on earth, yet, on the whole, it produces more
present suffering than all things else; so that experience warns us against sin
or wrong-doing as the chief evil we can incur. To do wrong is to inflict the
surest injury on our own peace.
III. The miseries of
disobedience to conscience and God are not exhausted in this life. Sin
deserves, calls for, and will bring down, future, greater misery. This
Christianity, and this nature, teaches. Some, indeed, assert that punishment is
confined to the present state; that in changing worlds we shall change our
characters, and that moral evil is to be buried with the body in the grave. But
to suppose no connection to exist between the present and the future character
is to take away the use of the present state. It is even plainly implied in
Scripture, that we shall suffer much more from sin, evil tempers, irreligion,
in the future world, than we suffer here. I have spoken of the pains and
penalties of moral evil or of wrongdoing, in the world to come. How long they
will endure I know not. (W. E. Channing, D.D.)
The danger of making light of sin
I. The foolishness
in itself. Sin is really a very terrible thing: nothing is so terrible. Ask its
slave and its victim. If you look from its work within you to its work around
you, is the foolishness much less manifest? What but sin is the cause of all
the misery around us?
II. The consequences
of mocking at sin.
1. The effects of this mocking on the mocker himself. Nothing can be
so deadening to the soul. Because laughing at sin relieves us of fear of it.
Such mocking is altogether alien from, and contrary to, the mind of Christ.
Moreover, it must quench the Spirit. It must kill the first beginnings of
repentance.
2. Consequences upon others. There is nothing more corrupting of
others than this mocking at sin. Such men may be found doing their deadly work
everywhere, and in every rank of society. The young are their peculiar victims.
The mocker’s work is often irretrievable. No one who has led another to laugh
at sin can ever calculate or undo the work he may have done.
Learn--
1. To fly from the very first beginnings of this sin, whether in yourself
or in others.
2. Understand the real value of that in which you are tempted to
join.
3. If you are tempted to envy sinners their laugh, or to shrink from
their mockeries, seek the defence, relief, and strengthening of prayer. (Bishop
S. Wilberforce.)
Mockers at sin
Of two kinds. Those who ridicule all fear of offending God. Those
who will not go this length, but make sins matters of jest rather than of
conscience.
I. What sin is.
The transgression of a reasonable, holy, and righteous law.
II. The consequences
of making a mock at sin. The general consequence of this practice must be the
prevailing of sin and unrighteousness in the world. The passions of mankind
lead them by a strong propensity to what is forbidden, and all the fences and
guards of religion are found little enough to restrain our compliance. Whatever
weakens these restraints must, in the same proportion, occasion the increase of
all ungodliness. What can more effectually contribute to this evil than making
a mock at sin? The natural reluctances of reason and conscience will generally
guard men against open scoffers, who ridicule all fear of God, all restraints
of virtue and religion. But there are other mockers, whose influence is more to
be feared. Men who will permit you to keep a reserve of religion, will pretend
to agree with you in detesting some crimes, but persuade you to think others
only ludicrous amusements, which it is weakness and superstition to abstain
from yourselves, and a morose, unconversable severity to censure in your neighbours.
This is a temptation to which we are exceedingly open. How much we are obliged
in duty, and concerned in interest, to correct and oppose this vain,
irreligious humour of mocking at sin! To check this growing evil, let us
reflect on that holy and dreadful presence before whom we stand. The eyes of
our Judge are always over us. (J. Rogers, D.D.)
Mocking at sin
Sin may briefly be described as the wilful violation of the moral
law of God, made known to us in conscience and in revelation. Describe some of
the forms under which men evidence their mocking contempt of the power and
design of sin. To the grossest
phases of this sin we need scarcely do more than allude. Against the more specious forms of
this sin there is need of warning.
1. A man may, without directly denying the evil of sin, yet treat it
with most unseemly levity.
2. Some men are in the habit of speaking of sin, that is, of the
popular and less flagrant kinds of sin, as being indeed, in a modified sense,
an evil; but as one which
is inherent in, and inseparable from, humanity, which must therefore be
submitted to in part, as a man would endure the enforced society of a
disagreeable companion, whom circumstances would not permit him to discard.
3. Men mock at sin when they bear false witness concerning the fruits
and effects of sin in themselves and others. If sin be a man’s worst enemy, and
a very powerful and malignant enemy, he who should mock at it, and deride it,
must be acting the part of a vain, senseless, and presumptuous braggart. No man
can really believe sin to be a matter for laughter. From all irreverence, and
an unholy mirth in relation to sin, may God deliver us! (G. W.
Brameld, M.A.)
The folly of mocking at sin
I. What is it to
mock at sin? Sin is the transgression of the law; doing what God forbids, or
omitting to do what He commands. The term “mock,” as applied to the law of God,
may include ridiculing, trifling with its authority and sanctions, or
palliating and excusing the breach of it.
1. There are some who scoff, openly profane, and set at defiance the
law of God. Of these there are two classes, the one urged by their sensual
appetites, the other by their intellectual pride. There are others who see the
necessity of a certain attention to moral conduct, but look with a sullen,
contemptuous, sceptical eye upon revelation.
2. There are some who mock at sin by “ trifling” with it. They suffer
almost anything to set aside
obedience to God; they expose themselves unnecessarily to temptation; they
frequent companies and places, involve themselves in employments, which are
likely to lead them to sin, and yet mock at the idea of danger from them. They
do not give the law of God, in reference to the regulation of their daily
conduct, a thought either one way or the other.
3. There are others who may be said to mock at sin by “excusing and
palliating it.” They contend that there is more good than evil in the world.
They think the gospel dispensation has lowered the requirements of the law.
II. The folly of
such mockers. What justifies ridicule, trifling, and palliation, and does this
apply to sin?
1. We ridicule what it is beneath argument to confute. Ridicule is,
at all times, a dangerous weapon, seldom befitting the spirit of a real
Christian. Absurdity is the object of ridicule. But what is there of absurdity
connected with the law of God, that we should laugh at the breach of it? There
is something more specious in the mockery of intellectual pride at the
transgression of God’s law; because we are, from the depravity of our nature, less
susceptible of the enormity of spiritual sins than of sins of the flesh.
Ambition and pride, for instance, with the world give a dignity to the
character, where drunkenness would excite disgust.
2. Where is the sense, or wisdom, of trifling with sin? Has the
breach, or observance, of God’s law so little to do with our happiness or
misery, as really to be scarcely worth our serious attention? Are the
consequences of sin unimportant?
3. The folly of excusing or palliating sin is no less manifest. It
lessens the abhorrence of sin in our mind. By having low views of sin, we adopt
low standards of duty, low aims at usefulness, low views of the holiness of
God. To palliate sin is to destroy the harmony of the Divine attributes, to rob
Christ of His glory, Christianity of its motives, and to beguile us into a
fatal neglect, or even denial of its fundamental doctrines. By palliating sin
we also encourage the commission of sin in others; as many a parent has found
by bitter experience, in screening children from proper correction, from a
foolish regard to the feelings of the moment When shall we learn that every
deviation from the will of God is a loss of happiness? (B. E.
Nicholls, M.A.)
The fool and his sport
A man may be a fool in two ways: by knowing too little, or
too much.
I. The fool..
Every wicked man is a fool. See this by comparing their properties.
1. It is a fool’s property to have no foresight of future things.
2. To affect things hurtful to himself.
3. To prefer trifles and toys before matters of worth and weight. The
fool will not give his bauble for the king’s exchequer. Illustrate by the
prodigal son.
4. To run on his course with precipitation. As these fools are many,
so they are of many kinds. There is the sad fool and the glad fool, the haughty
fool and the naughty fool.
II. The sport of
the fool. The fathers call “making a mock at sin,” the lowest degree of sin,
and the very threshold of hell. Consider the object of the fool’s sport--sin.
1. Sin, which is contrary to goodness, and though to man’s corrupt
nature pleasing, yet even abhorred of those sparks and cinders which the rust
of sin hath not quite eaten out of our nature as the creation left it. It is a
contra-natural thing to “make a mock at sin.”
2. Sin, which sensibly brings on present judgments.
3. Sin, which, if it bring not present judgments, is the more
fearful. The less punishment wickedness receives here, the more is behind.
4. Sin, that shall at last be laid heavy on the conscience.
5. Sin, which provokes God to anger.
6. Sin, which God so loathed that He could not serve His own elect
because of it, but by killing His own Son.
7. Sin, that shall be punished by death--the second death. But I
cease urging this terror, and would rather persuade you by the love of God. (T.
Adams.)
The folly of mocking at sin
I. What is meant
by making a mock at sin. There are three sorts of sinners who, in their several
degrees, may justly be charged with this guilt.
1. Those who esteem it a piece of courage to despise all religion,
and a greatness of mind to deride all the obligations of virtue.
2. Those who do not in words, but do in deeds, bring contempt upon
religion. This practical insult upon religion; this contempt of virtue and
goodness in men’s lives and actions is really, in the sight of God, a making a
mock at sin.
3. Entertaining so slight an opinion of the evil and danger of sin,
as makes men who are not entirely profligate, yet content themselves with
distant resolutions of future repentance, and in the meantime speak peace to
themselves in the practice of unrighteousness, or in the enjoyment of unlawful
pleasures
II. Upon what
grounds or reasons men are tempted to be guilty of the several degrees of this
vice.
1. As to those profane spirits who esteem it a mark of courage to
despise all religion, the only ground these have to go upon is atheism and
infidelity. The only foundation this kind of mockers build upon is the hope
that there will be no future state, no judgment to come.
2. Those who pretend to believe a God, and yet live viciously, flatter
themselves with a notion that sin is not of so dangerous a nature as the
preachers of the gospel represent it to be.
3. Those who are really sensible of the necessity of true repentance
and amendment, and yet at the present speak peace to themselves in the practice
of unrighteousness, can only find a foundation in an artificial design of
securing to themselves both worlds, and of ingrossing more happiness than
either God or Nature designed them. This is a mocking of God, but more truly a mocking
or deceiving of themselves.
III. How weak all
those grounds really are, and how great is the folly of acting on them. As to
the first kind of profane mockers, what is the state of such persons when God
takes away their soul? Can they be sure there is no God, and no future state?
The hardiest unbeliever never yet pretended to have demonstration in this case.
As to the second kind, those who make profession, but live viciously, on a
general expectation that sin is less dangerous, and God more merciful than is
usually represented, God is not in the least likely to be imposed upon by an
outward profession of service, which even an earthly superior would with
indignation reject. As to the third kind, those who indulge at present, with
promise to themselves of amendment by and by; it may be said that this folly is
playing with death and sporting with destruction. It is the folly of letting
slip opportunities which may never be retrieved. It is the folly of provoking
God to cut us off in His wrath. It is the folly of incapacitating a man’s self
more and more for the doing of that which yet is of absolute necessity not to
be left undone. The longer any man continues in sin, the more difficult it
becomes for him to leave it off. He grows hardened through the deceitfulness of
sin. (S. Clarke, D.D.)
The evil of sin
I. In its nature.
Its evil is most strikingly represented by contrasting it with the character of
God, against whom it is committed; and with the law of God, of which it is the
transgression.
1. God is a Being of the most perfect excellence, possessed of every
attribute that can excite the admiration, love, and esteem of His intelligent
creatures. Holiness is the chief and brightest attribute of the Godhead. Sin
aims at the destruction of all the perfections of God.
2. The law of God is a transcript of His perfections. It is not only
holy and just, but likewise good, calculated to promote the happiness of those
who are subject to its authority. Sin is the transgression of the law, and
therefore must contain in it a malignity and vileness proportioned to the
purity and excellence of the law of God. Sin is the greatest of evils because
it is opposite to the greatest good.
II. In its effects.
Within us and around us we contemplate the baneful consequences of this mortal
evil. No sorrow or misery of any kind can be named that does not spring from
this root of bitterness.
1. See mischief done to the angels who kept not their first estate.
2. Man, formed after his Maker’s image, is likewise become a fallen
and sinful creature. The calamities of earth bear marks of man’s fatal apostasy
from God. The whole creation groaneth.
3. The effects of sin are even yet more serious in a future and
eternal state.
III. The views which
persons in different situations entertain concerning sin. These differ
according to their different moral characters. The more profligate a man
becomes, the less evil he perceives in sin. The purer a man is the clearer and
deeper are his convictions of the guilt and danger of transgressing the law of
God. (David Black.)
The folly of sinners in making a mock at sin
I. The character
of wicked and ungodly men. The phrase “making a mock” sometimes signifies an
abusing of others by violent and lewd actions; sometimes an exposing of men to
shame and dishonour; sometimes an imposing upon the credulity of others, things
that seem incredible and impossible; sometimes it is taken for a failing in our
promises. Two other acceptations that are more to the present purpose.
1. The word “mock” is taken for scoffing, or bitter taunting at
others (Luke 23:11; Hebrews 11:36).
2. Mocking may be taken for slighting, and making no account of; looking
upon things or persons as trivial and inconsiderable.
II. The censure
passed upon them. They are “fools” who make a mock at sin.
1. They are fools who make a mock at other men’s sins, so as to turn
them into matter of jest and raillery. Consider what an accursed, horrid thing
it is to tempt others to sin only that thou mayest afterwards make sport with
them, and raise a scene of mirth out of the ruin of their souls. How
desperately impious, wicked wretches they are who sin only to make others sport.
2. They are fools who make a mock at their own sins, so as to think
the commission of them but a slight, inconsiderable matter. This will appear
from three things. Slight provocations and easy temptations are sufficient to
make them rush boldly into the commission of sin. It is very hard to work these
men into any true sorrow or compunction for their sins. If they are moved at
all with these things; yet they think that a slight and formal repentance will
suffice to make amends for all. What is it that induceth and persuadeth wicked
men to make so light of their sins?
Two answers:
1. Because they see so few instances of God’s dread wrath and
vengeance executed on sinners in this life; and those rare ones, that are
extant and visible, they impute rather to chance than to the retribution of
Divine justice.
2. And because it is assumed that God cannot be affected with any
real injury, for, as He is not benefited by our service, so He is not wronged
by our iniquities. The great and inexcusable folly of making light of sin
cannot be surpassed. (E. Hopkins, D.D.)
The conduct of the mocker
1. It involves impiety. To mock at sin is to despise God’s holiness,
to set at nought His authority, to abuse God’s goodness, to disregard and
slight God’s glory, to make light of God’s curse and threatened vengeance;
which implies a denial of God’s truth, and a scornful defiance of God’s power.
2. It involves cruelty. There breathes not on earth a more inhuman, a
more iron-hearted monster, than the man who “makes a mock at sin.”
3. And such mockery is most infatuated. Sin is the evil that is
ruining the poor sinner himself--hurrying him to perdition. (R.
Wardlaw, D.D.)
The folly of mocking at religion
I. Prove that the
name of fools is due to those who mock at sin. There are three ways whereby
wicked men seek to justify themselves. By laying the blame of all their evil
actions, either upon the fatal necessity of all events, the unavoidable frailty
of human nature, or the impossibility of keeping the laws of heaven. These
plausible pretences are worthless, and those who plead them are thus declared
to be “fools.”
II. Make particular
impeachment of their folly, because they make a mock at sin. This is proved
because--
1. This mocking argues the highest degree of wickedness; and--
2. Betrays the greatest weakness of judgment, and want of
consideration. If to sin be folly, to make a mock of it is little short of
madness.
The folly is seen in view of--
1. Whom they provoke, even the Governor of the world.
2. Whom the injury redounds to.
3. There can be no imaginable consideration thought on which might
look like a plausible temptation to it. What is it which the persons who
despise religion, and laugh
at everything serious, propose to themselves as the reasons for what they do? (Bp.
Stillingfleet.)
Fools
I. Who are those
who make a mock at sin?
1. The man who openly glories in his own wickedness.
2. The man who winks at, or smiles graciously on, the evil deeds of
other men, in business, politics, or social life.
3. Those who mock at the reprovers of sin.
4. He who leads others into sin, or encourages others to abide in it.
Every man makes a mock at sin who, either in his religious creed, or by his
daily conduct, shows that he regards sin as a trifle. If you would understand
why God denounces sin as something terrible and monstrous, you must observe its
awful consequences, inquiring not merely what sin is, but what sin has done and
will do. Sin is a disease of the soul; a paralysis that weakens a leprosy that
pollutes, a plague that tortures, a pestilence that destroys the whole spirit
within us.
II. Why are such
mockers fools? To make a mock at a thing is, in a way, either to treat it or
regard it as of little moment. And if the thing is very mighty or great, either
in itself or in its influences, such mockery must be foolish. (C.
Wadsworth, D.D.)
The folly of mocking at sin
I. They are fools
who make a mock at other men’s sins. Sins which are open and going beforehand
unto judgment, are but too often made the occasion of mirth and scoffing. Wine is
a mocker, and the man overtaken with it is the butt of his companion’s
ridicule. Violation of chastity is the chosen theme of many thoughtless
persons’ merriment. The monstrous liar finds many ready to draw him out, that
they may laugh at his folly in supposing they will believe his incredible
fictions. God looks on all, and says the mockers are fools, for that which they
laugh at is no jesting matter, either in its nature or in its consequences; and
let those who have been accustomed even to smile at the sins of others,
ponder--
1. What every sin is;
2. What every sin deserves.
II. They are fools
who make a mock at sin in themselves, so as to think lightly of it, and treat
its commission as an inconsiderable matter.
1. He is a fool who mocks at his sin, taking up a certain guilt on
the hope of an uncertain repentance.
2. Supposing you were infallibly certain that repentance would be
given, you would still be a fool in mocking at your sin, and going on in it m
hope of repentance. For what is repentance? Not an easy, soft balm to the
conscience, but the sword of the Spirit cutting into the heart, and piercing
even to the dividing asunder of joints and marrow.
3. They are fools who make light of their sins, hoping they will be
pardoned, for in so doing they mock at Christ’s sufferings. (G.
Innes, M.A.)
Verse 10
The heart knoweth his own bitterness; and a stranger doth not
intermeddle with his joy.
Man unknown to man
You cannot completely know your fellow-man. Every man is, in a
measure, self-contained. Alone are we born, one by one; alone do we die, one by
one. It is not surprising that we must be, in a measure, unknown to others,
since we do not even fully know ourselves. There are points of individuality in
each man which render him distinct from every other. Men in their highest and
deepest conditions are remarkably secretive. The extreme heights and depths lie
in darkness. Learn, then, that we may not judge our brethren as though we
understood them, and were competent to give a verdict upon them. If we desire
to show sympathy to our brethren, let us not dream that this is an easy task.
Study the art of sympathy. We all need sympathy, and there is but One who can
fully give it to us.
I. The heart knows
a bitterness peculiar to itself. This is true in a natural, common, and moral
sense. Concerning any man this is true. The shoe pinches on every foot, and
that foot alone knows where the pinch is felt. Do not intrude into the hidden
sorrows of any. Most solemnly this is true concerning the godless man and
concerning the awakened man. When the Holy Spirit begins to convince the man of
sin, of righteousness, and of judgment, then “the heart knoweth its own
bitterness.” And concerning the backslider. And concerning the tried believer.
But the singularity of his suffering is the dream of the sufferer. Others have
seen affliction too. Know thy sorrow well. And remember that the cure for
bitterness of heart is to take it to your Lord at once.
II. The heart knows
a sweetness which is all its own.
1. The joy of pardoned sin.
2. The bliss of vanquished evil.
3. The joy of perfect reconciliation with God.
4. The joy of accepted service.
5. The joy of answered prayer.
6. The joy of peace in the time of trouble.
7. The joy of communion with God. (C. H. Spurgeon.)
On the joy and the bitterness of the heart
The sources of the joy or bitterness of the heart are two.
1. A man’s own mind of temper--a man’s personal character. Every man
is more connected with himself than with any external object. He is constantly
a companion to himself in his own thoughts; and what he meets with there must,
of all things, contribute most to his happiness or his disquiet. A good
conscience, and good temper, prepare, even in the midst of poverty, a continual
feast. How sadly the scene is reversed if a man’s temper, instead of calmness
and self-enjoyment, shall yield him nothing but disquiet and painful agitation.
The wounds which the spirit suffers are owing chiefly to three causes: to
folly, to passion, or to guilt. The external misfortunes of life,
disappointments, poverty, and sickness are nothing in comparison of those
inward distresses of mind occasioned by folly, by passion, and by guilt.
2. The connection in which a man stands with some of his
fellow-creatures--a man’s social feelings. Such causes of sorrow or joy are of
an external nature. Having connected us in society by many ties, it is the
decree of the Creator that these ties should prove, both during their
subsistence and in their dissolution, causes of pleasure or pain immediately,
and often deeply affecting the human heart. The most material circumstances of
trouble or felicity, next to the state of our own mind and temper, are the
sensations and affections which arise from the connections we have from others.
The practical improvement to which this doctrine leads:
1. Let it serve to moderate our passion for riches and high
situations in the world. It is well known that the eager pursuit of these is
the chief incentive to the crimes that fill the world. Then contemplate these
things with an impartial eye.
2. Let these observations correct our mistakes, and check our
complaints, concerning a supposed promiscuous distribution of happiness in this
world. The charge of injustice brought against Providence rests entirely on
this ground, that the happiness and misery of men may be estimated by the
degree of their external prosperity. This is the delusion under which the
multitude have always laboured, but which a just consideration of the invisible
springs of happiness that affect the heart is sufficient to correct. Judge not
of the real condition of men from what floats merely on the surface of their
state.
3. Let us turn our attention to those internal sources of happiness
or misery on which so much depends. What is amiss or disordered within, in
consequence of folly, passion, or guilt, may be rectified by due care under the
assistance of Divine grace.
4. Let us frequently look up to Him who made the human heart, and
implore His assistance in the regulation and government of it. The employments
of devotion themselves form one of the most powerful means of composing and
tranquillising the heart. Devotion opens a sanctuary to which they whose hearts
have been most deeply wounded can always fly. (Hugh Blair, D.D.)
The secret sorrows and joys of the heart known to God
Each man’s heart is to himself a solitude, into which he can
retire and be alone, indulging his own thoughts without an associate and
without a witness. There is a world within which must lie undiscovered by the
acutest observer. And we could not make the discovery to others even if we
would. It would not be possible to communicate to another all that is within
us. It is one of the delights and benefits of friendship that it helps men, in
a measure, to open their minds to one another. But this can only be done in
part. Every one has his reserve. This is especially true respecting the sorrows
and joys of religion. No Christian can find a spirit so perfectly kindred to
his own as to be able to comprehend all the sources of his grief or of his
gladness. In many a sorrow, and in many a joy, he must be solitary. He could
not make a full revelation of himself if he would; he would not if he could.
God hath so ordered it that no man can fully reveal to another the secrets of
his soul. This truth is of the utmost importance when set beside the other
truth, that God “knoweth us altogether.” Two practical lessons:
1. If God is thus near to us, nearer than the closest and most
intimate friend can be, we ought to feel His nearness, and bear about with us
the constant sense of it.
2. If our hearts are in a great measure shut out from our fellow-man,
and open only to God, it is in His sympathy that we should seek our happiness.
(G. Bellett.)
Cases of bitterness of heart
I. Of unrevealed
and neglected sorrows, a large proportion arises from a strong, natural
propensity to dejection and melancholy. As wounds which are occasioned by
external violence are more conspicuous, but less dangerous, than the hidden
disease which preys upon the vital parts. Some whose circumstances are
prosperous are always in the glooms, their feeble mind spreads its malignant
tincture over every surrounding prospect. Spectators form their opinions from
exterior circumstances, hence they cannot give their sympathy where they cannot
observe sufficient cause of misery. Were they ever so much disposed to give it
this miserable man would have none of their comfort.
II. There is a
class of men who might succeed better in procuring the sympathy of the world
could they but tell the cause of their sorrow. Disappointments in a long train
have fallen upon the man’s head, and the manliness of his spirit is subdued,
and he surrenders himself a willing subject to peevishness and despair.
Ambition defeated may fret and chagrin the aspiring mind. Affection slighted
gives a deep and incurable wound to the man of a feeling heart.
III. The man who
secretly grieves for the treachery of a friend has even a more serious claim upon
our sympathy. Such a man is sure to say, “My bitterness shall be known only to
my own heart.”
IV. Domestic
sources of disquetude. These, from motives of delicacy, are secreted from the
notice and sympathy of the world.
V. Cases of
persons who have changed their station in life, and cannot fit to their new
conditions. As in imperfectly assorted marriages. What misery is experienced
which must be kept in reserve.
VI. The man who
carries grief in his bosom on account of conscious imperfection and inconsistency
of character. He has often resolved upon reformation, made strenuous efforts against
temptations, but has failed and relapsed again under the bondage of sin. This
has occasioned miserable agitation and perplexity of soul. He mourns in secret
that he is not such as his own resolutions prescribe, and the world around him
believes him to be. To all earnest persons it is a matter of deep concern to
find that a great proportion of secret sorrow falls to the share of those who
are most useful, and deserve best from society. (T. Somerville, D.D.)
The heart’s hidden depths
Though men live in towns and cities, and in social gatherings,
each man is a world to himself. He is as distinct, even from him who is in
closest material or mental contact with him, as one orb of heaven is from
another.
I. The heart has
hidden depths of sorrow. There is bitterness in every heart.
1. There is the bitterness of disappointed love.
2. There is the bitterness of social bereavement--Rachels weeping for
their lost children, and Davids for their Absaloms.
3. There is the bitterness of moral remorse. All this is hidden where
it is the most deep.
The deepest sorrow in the human heart is hidden from others from
three causes.
1. The insulating tendency of deep grief. Deep sorrow withdraws from
society and seeks some Gethsemane of solitude.
2. The concealing instinct of deep grief. Men parade little sorrows,
but conceal great ones. Deep sorrows are mute.
3. The incapacity of one soul to sound the depths of another. There is such a peculiarity
in the constitution and circumstances of each soul that one can never fully
understand another.
II. The heart has
hidden depths of joy. “A stranger doth not intermeddle with his joy.” Though
joy is less self-concealing than sorrow, yet it has depths unknown to any but
its possessor and its God. The joy that rushed into Abraham’s heart when Isaac
descended with him from the altar on Moriah; the joy of the father when he
pressed his prodigal son to his bosom; the joy of the widow of Nain when her
only son raised himself from the bier, and returned to gladden her lowly home;
the joy of the broken-hearted woman when she heard Christ say, “Thy sins are
all forgiven thee”; such joy has depths that no outward eye could penetrate.
The joy of the true Christian is indeed a joy “unspeakable and full of glory.”
This subject furnishes an argument--
1. For candour amongst men.
2. For piety towards God.
Though men know us not, God does. (Homilist.)
Bitterness of heart
While the Christian has no promise of exemption from the general
sufferings of humanity, he has trials peculiar to the life of faith.
I. The nature of
the Christian’s bitterness of heart. It is hazardous to represent the Christian
life as a scene of constant sunshine and unaltered joy. This has occasioned much
uneasiness and disappointment. The heart that is right with God has much
anxiety, disquiet, and sorrow. These are dependent on disposition and
temperament.
II. The sources of
such inward sorrow and distress.
1. The secret consciousness of guilt.
2. The general infirmity of our intellectual and moral constitution.
For instance, that depression of animal spirits to which some of the most
regularly constituted minds are often most subject, and which no intellectual
energy is at times able to dissipate or surmount.
3. Fears of shortcoming are sometimes the result of that increased
spirituality of mind which marks the progress of the Divine life. Whatever be
the attainments of the Christian, he has often hours of heaviness and alarm,
and is troubled with distressing apprehensions respecting the safety of his
state before God. This feeling must, of course, be greatly modified by the
temper and circumstances of the believer, and in different individuals may
arise from different causes. (John Johnston.)
The bitterness and joy of the heart
1. There is a bitterness and a joy of the heart which may be called
more peculiarly its own, because it arises from the temper of the mind, which
gives its own tone to circumstances and things in themselves indifferent. There
is a marked contrast between the minds of different individuals. Every day is
full of events which receive the character of good or evil from the mind of the
individual related to them. Then, since so much depends on the cultivation of
the mind and heart, let this be your chief concern.
2. The heart alone is conscious of its own feelings. Happiness and
misery have no existence but in the conscious breast, and they are in a great
measure confined to it. There are some sensations which the heart never
attempts to express. There are some which it is our wish and endeavour to
express. But how faint is the impression which we can convey to other minds of
what is passing in our own. There is but one Being beside ourselves who knows
our heart in the joys and sorrows of life. There is but one Being who can enter
into our feelings amid the bitterness and joy of death. There is but one Being
who can be all in all to our souls, in the changes and chances of this mortal life, and amid the unchanging
glories of eternity: “Acquaint thyself with Him; and be at peace.” (George
Cole.)
A private apartment of the mind
Each mind possesses m its interior mansions a solemn retired
apartment peculiarly its own, into which none but himself and the Deity can
enter. (John Foster.)
The heart’s refusal of the world’s interference in its bitterness
and joy
“If you would seek for God,” said a pious man of old, “descend
into your own heart.”
I. The imperfect
estimate which we form of the real state of the world. One half the world knows
not how the other half lives, and certainly one half has no idea of what the
other half feels. All have their calamities and sorrows, so that no man has any
real occasion for envying his brother. Our afflictions may be divided into
those which we suffer from the cruelty of others, those which arise from our
own guilt, and those with which Providence, in the general course of His
dealings, visits all of us in our turn.
II. The sin of
those who trifle with the feelings of an afflicted heart. Illustrate from the
child who has brought distress on loving parents; the seducer of innocence; the
slanderer and tale-bearer.
III. Those sorrows
which arise from a sense of our state towards God. We live, it is true, in a
world of much infidelity and sin, but there are many who have accepted the
everlasting gospel as the power of God unto salvation. It must have opened on
them a very awful view of the things of this life; and when conscience,
awakening them to think upon their duty, points to that holy book from which we
shall be judged, they can scarcely fail of looking on their life with terror
and dismay.
IV. The sorrow
arising from the ordinary visitations of providence. But our religion carries
consolation with its sorrows. This comes from the belief in the Omniscience of
God; in the grace of God; in the promise of remission of sins; in the assurance
of a general resurrection. (G. Mathew, M.A.)
On the secret bitterness of the heart
Nothing is to be estimated by its effects upon common eyes and
common ears.
1. Among the mental dispositions which prevail with the sufferer to
smother his secret pangs and bitternesses from public inspection, the first is
pride, whether of a pardonable or an improper description. Timidity is not less
solicitous than pride to wrap up its griefs from general observation. Prudence
and a sense of duty exert a similar influence.
2. When the circumstances of a sufferer are outward and visible, his
perception of his calamity may be far more acute than the common observer
surmises. And the heart of a man may be wrung with an unusual bitterness in
consequence of its unusually delicate sense of religious and moral obligation.
Practical improvements:
1. The survey delivers a lecture on resignation and contentment and
disproves the notion that there is actually any large inequality in the Divine
distribution of good and evil among mankind.
2. The subject suggests an instructive lesson of mutual sympathy and
kindness in all the varieties
of outward condition. There never has breathed yet one individual in the full
enjoyment of pure, unalloyed happiness.
3. Take care that the common and unavoidable uneasiness shall
not be aggravated by that self-dissatisfaction which arises from wilful
disobedience.
4. Remember that we are passing on to a fairer and more faultless condition
of being, where the souls of the pious and penitent shall have their capacity
for enjoyment filled up to the brim. (J. Grant, M.A.)
The believer’s sorrows and joys
I. The believer’s
sorrows. There are sorrows common to believers and to unbelievers. There are
some peculiar to the renewed man. Those are the most alive to sin who are most
free from sin. A strong sense of sin is one of the characteristics of the real
man of God. Believers are also at times unable to receive the promises. When
comfort is offered they cannot avail themselves of it. Sometimes there is great spiritual
depression under a sense of the withdrawal of God’s favour. But there is
nothing more dangerous than to leave the soul in this state of bitterness of
heart.
II. The believer’s
joys. What is it in which he finds
joy?
1. From the joyful sound of the everlasting gospel.
2. The joy of pardoning grace applied to the soul.
3. The fulness of Divine grace.
4. Communion with God. (H. M. Villiers, M.A.)
The inward unapproachable life
We know each other’s appearance, but there for the most part our
mutual knowledge ceases. It is possible to live on terms of even close intimacy
with a person for many years, and yet to find, by some chance uplifting of a
curtain in his life, that he cherished feelings which you never even suspected,
suffered pains of which you had seen no trace, or enjoyed pleasures which never
came to any outward expression. The bitterness which surges in our brother’s
heart would probably be unintelligible to us if he revealed it, but he will not
reveal it, he cannot. And yet we all hunger for sympathy. No human being needs
to be misunderstood, or to suffer under the sense of misunderstanding. Let him
turn at once to God. If he cannot tell his bitterness to his fellows, he can
tell it to God. No human being need imagine that he is unappreciated; his
fellow-men may not want him, but God does. No human being need be without a
sharer of his joy. And that is a great consideration, for joy unshared quickly
dies, and is from the beginning haunted by a vague sense of a shadow that is
falling upon it. In the heart of the Eternal dwells eternal joy. All
loveliness, all sweetness, all goodness, all truth, are the objects of His
happy contemplation; therefore every really joyful heart has an immediate
sympathiser in God, and prayer is quite as much the means by which we share our
gladness as the vehicle by which we convey our sorrows to the Divine heart. (R.
F. Horton, D.D.)
Verse 12
There is a way which seemeth right unto a man, but the end thereof
are the ways of death.
Forelookings
It seems strange that all the dangers of this mortal state
should be concentrated upon man. The dangers in all the realms below man are
very few, and very simple, and very brief in their scope. Man, who is called
the noblest of God’s creatures, is perpetually stumbling; is perpetually
warped, biassed, perverted, tangled; is perpetually threatened with sudden
destructions of every kind. He is the sublimest spectacle in his integrity and
greatness, and the
most wretched in his wreck and ruin. Man is more complex than the animals. He
lives in a higher sphere. He is equipped accordingly. He varies most because he
has the most power of variation, and because the combinations possible to one
so richly endowed are almost infinite. All men alike are brought into life in a
state of helplessness and ignorance. It is not true that all men are born equal
or alike. There are unquestionable hereditary tendencies. All are born alike in
this: that they have to begin and find out the ways of life. It is not possible
for any parent to transmit the whole of his experience to his children. So, in
the beginning of life, God’s voice sounds to every one, as in the text,
“Beware, all ways are not alike safe.” But how should ways seem right and yet
be wrong? There are many things whose nature does not disclose itself at once.
Illustrate cubs of tigers. A large part of evil lies in excess in things good.
If you trace one and another of the great mature powers of men, you will find
that, if they act thus far, and under certain dominant influences, they are
beneficial; but that otherwise they are vicious. So men are often deceived in
the ways of life, as they look upon them at first, because the point where good
breaks off, and evil begins to be developed, is not easily discerned. There are
ways that seem right to men, but are very dangerous. In general, it is true
that pleasure is the fruit of obedience. Punishment (speaking generally) is an
indication of transgression, and pleasure is a sign of obedience. Nevertheless,
it is also true that pain sometimes indicates the highest degree of virtue. To
suffer is to be a man. But there is much evil which is known for evil as soon
as it is seen, but which, before manifesting itself openly, runs through what
may be called an incubation. Illustrate infectious disease. The most
inconsequential elements of life are those that report themselves quickest,
with superficial results; the most fundamental and radical elements do not
report themselves until they have had a long period of development. It is a
fact that men are busy with their fellow-men to beguile them. In this life we
act on each other, far more than we are acted on by great natural agents. It is
a great danger to any young man to be conceited in his own wisdom and in his
own strength. Those who think they have a strength and a wisdom which others
have not, and act accordingly, perish because they are fools. No man is safe
who does not give heed to the Word of God and to the presence of the Lord. You are perfectly safe so
long as you live with a consciousness that God looks upon you. (H.
Ward Beecher.)
The way which seemeth right
In consequence of the paralysis of the natural conscience,
the phenomenon indicated in the text is of constant occurrence. Reference is
not to the course of the open sinner, but to that of the mistaken and
self-deceiving man. There are persons whose course lies just short of that degree
of divergence from right, where the conscience begins to protect, and yet is
sure, as every divergence must, if followed, to lead very far from it at last.
Observe that the text does not say that these apparently right ways are
themselves the ways of death, but that they end in the ways of death. The ways
of which we are to speak are mainly of two kinds; errors in practice and errors
in doctrine.
1. A life not led under the direct influence of religion. The man
who, however many virtues he may possess, however upright he may be in the
duties of life, however carefully he may attend to the duties of religion, does
not receive it into his heart, nor act on its considerations as a motive. This
is a way of life which usually seems right to a man. It describes the ordinary,
unexceptionable citizen of a peaceful and religious age. But this way must end
in the ways of death. One day they must come into the presence of God, and stand before Him.
Wherewith shall they come? They have left God out of their calculation. That
neglect is a way of death.
2. Those who, believing from the heart, and living in the main as in
God’s sight, are yet notoriously and confessedly wanting in some important
requisite of the gospel. This case is found even in the very strongholds of the
profession of religion. It may be illustrated by all the violent partisanship
which is so characteristic of our day. The case is found again in the class of
persons who, while professing zeal for religion in general, nourish
unscrupulously some one known sin,
or prohibited indulgence. But He whom we serve will not have a reserved life,
but a whole one.
3. There is a class of persons who deal with erroneous doctrine as
the other class with deficient practice. These plead that each should
conscientiously arrive at his own conclusion, and respect that conclusion as
sacred. But this involves much more than is suspected at first sight. The issue
of what has been said is this, and it is a lesson by no means unneeded in the
present day, that whether we consider practice or belief, each man’s deeming is
not each man’s law; every man’s deeming may be wrong, and we can only find that
which is right by each one of us believing and serving God, as He has revealed
himself to us in Christ. There is but one way that is true; but one, and that
is the way everlasting. (Dean Afford.)
Wrong ways followed in spite of warning
And yet the man who takes what seems to him a right way
(but is wrong) will be punished if he follows it, for his perverted conscience
may arise from his desertion of God, and his refusal of the light He offered. (J.
W. Nutt, M.A.)
Deceitful ways
Unconcern, which is charming in the child, is ridiculous and
guilty in the man whose decisions are likely to involve fearful consequences
for himself and for others; want of foresight is a crime for the man who holds
in his hands the fortunes of others or the destinies of a state. There are ways
that lead to death. Each of us has come into contact with beings whose excesses
have led to a premature end; others still occupy a place in the world, but
their ruined health, their weakened faculties, show that they are dead while
they live. But there are beings who are attacked neither in their life nor in
their strength, nor in their apparent dignity, and who are none the better for
all this. The artful, the selfish, who think only of self, may possess all
kinds of earthly blessings; their life may be rich, brilliant, full of
enjoyment, admired of men. Does this mean that they have not entered upon a
wrong path? Worldly morality is a loose net which retains certain sinners, but
allows the most guilty to escape. Many a way that leads to perdition may seem
to us right. Men argue that the way a man follows must seem to him right, and
so they persuade themselves that they will be accepted of God. In this there is
a mingling of truth and error. But sincerity in ignorance or error has never
saved any one from the often terrible consequences which such ignorance or
error may entail. Societies are based upon this axiom, “No one is supposed to
be ignorant of the law.” (E. Bersier.)
Unsafe ways
The wise man is not here speaking of gross wickedness. It is of
the deceitful path. Is there only one such way?
I. The way of
wilful ignorance. This is very commonly thought a safe way, but its end is
death. How constantly ignorance is pleaded as an excuse for neglecting
religion. Ignorance that is voluntary is sinful.
II. The way of
formality. An outward form and imitation of godliness, without any inward
spiritual feeling. But professions can never deceive God, and the way of formal
religion offends Him.
III. The way of
doing one’s best. This is often thought to be the right way; yet it is equally
ruinous. What do men mean by “doing their best”? Alas! it commonly means doing
something less than God requires. In numberless instances, doing the best means
“doing nothing at all.”
IV. The why of
uncovenanted mercy. Men own that they are sinners, and deserving of punishment,
but they speak peace to themselves, saying, “God is merciful.” It is true that God
is merciful, but there is a particular way in which alone that mercy is offered
to sinners. God has never said that He will spare the unconverted, the
impenitent, the unbelieving, the ungodly.
V. Thy way of good
intentions. A man resolves to seek God; and that, too, in God’s own way, by
true repentance, faith in Christ, and by a life of holy obedience. But he stops
with the resolves. That way is a way of death. (J. Jowett, M.A.)
The way and the end
We are all travellers. Our journey occupies our lifetime. Its end
depends upon the way we take. The endings are but two. Yet many go heedlessly
on. They love the way, and they are pleased to think well of it.
1. It is the way in which they were born.
2. They see many walking in this way.
3. It is a way which is most pleasing to them.
4. It is an easy way to walk in.
5. It is a way which is profitable to self.
How shall we know this way of death? It is the way of sin. It is
the course of this world. It is the way of indifference to the things of
eternity. (The Christian Treasury.)
A temper of caution
The text holds good in commerce, in theological thought, in moral
conduct, in social relationships; indeed, it holds good along the whole circle
of human relation and experience. What is the lesson which such a state of
affairs conveys to the wise and understanding heart? It is that life should be
spent in a temper of caution; when we seem most secure we may be most exposed
to danger; not only is our enemy a roaring lion, whose voice can be heard from
afar, he is also a cunning and silent serpent, drawing himself towards us
without making any demonstration, and not revealing himself until he is within
striking distance. (J. Parker, D.D.)
The seeming right often ruinous
Many of the ways which men pursue cannot even “seem right.” The
way of the habitual blasphemer, Sabbath-breaker, debauchee, etc., can scarcely
appear right to any man. What are the ways that often seem right to men, but
are ruinous?
I. The
conventionally moral way seems right, but is nevertheless ruinous. Civilised
society has its recognised rules of life. These rules recognise only the
external life of man. They take no cognisance of thought, feeling, desire, and
the unexpressed things of the soul. Industry, sobriety, veracity, honesty,
these are the extent of its demands, and if these are conformed to, society
approves and applauds. Without disparaging in the least this social morality,
we are bound to say that what is conventionally moral may be essentially wrong.
It may spring from wrong motives, and be governed by wrong reasons. The Scribes
and Pharisees of old were conventionally right. Albeit they were rotten to the
core. The end of such a way is death. Death to all the elements of well-being.
II. The
formalistically religious way seems right, but is nevertheless ruinous.
Religion has its forms, it has its places, and its times of worship, its order
of service, its benevolent institutions. A correct and constant attendance to
such forms are considered by thousands as religion itself. It is mechanism, nothing
more. The motions of machinery, not the actions of the soul. There is no life
in it, and it cannot lead to life, but to death.
III. The way of the
selfishly evangelical seems right, but is nevertheless ruinous. There is no
true religion apart from a living faith in Christ. But the thing that is come
to be called evangelical is to a fearful extent intensely selfish. Its appeals
are all to the hopes and fears of men. Its preaching makes men feel, but their
feelings are all concerned for their own interest; makes men pray, but their
prayer is a selfish entreaty for the deliverance from misery, and the
attainment of happiness. “He that seeketh his life shall lose it.” Conclusion:
Right and wrong are independent of men’s opinions, what seems right to men is
often wrong, and the reverse. Men are held responsible for their beliefs. A
wrong belief, however sincere, will lead to ruin. (D. Thomas, D.D.)
Moral colour-blindness, or the seeing things truly
Not a few persons have received a genuine surprise on being told,
after an examination, that they were affected with colour-blindness, h much
larger number might experience a far greater shock on learning that they are
suffering from moral colour-blindness. The eye that fails to distinguish
colours may be exceptionally good in judging of form, and unusually keen in
detecting objects at a distance. The victim of colour-blindness may even name
colours so correctly that for a long time his defect escapes notice. So the
person that is morally colour-blind is frequently one distinguished for
remarkable shrewdness and foresight; he is quite an oracle as to what is
prudent in business and in good taste in social life. He names the virtues and
vices as other people do, and his verdicts on conduct seem so generally to tally
with the truth that his weakness is not suspected by others, and is entirely
hidden from himself. Yet the moral colour-blindness goes to much greater length
than does the ordinary trouble. Its radical evil is in a failure to distinguish
black and white, a defect exceedingly rare in the physical eye. When the fault
is betrayed, even in the slightest degree, in judgments on nice points, it is a
sign of something deep-seated and serious, which will lead one to pronounce a
lie white, and to call evil good and good evil. The revelation of its true
nature may come, as the revelation of the other colour-blindness has sometimes
come, in some terrible wreck that means ruin to many others as well as to the
one at fault. Too much care in this matter cannot be exercised in regard to any
one, whether in his own behalf or in behalf of those whose safety depends in
large measure on his seeing things truly. There is a terrible danger in
following a colour-blind leader. There is one advantage and encouragement for
the morally colour-blind. The defect is not, in their case, organic; and, while it
may develop with startling rapidity if neglected, it is possible to overcome
it. Its detection, as well as its cure, depends on the most careful and
constant testing by the truest standards and on hourly aid from the great
Physician. (Christian Age.)
The way seems right, but is wrong
A sailor remarks, “Sailing from Cuba, we thought we had
gained sixty miles one day in our course, but at the next observation we found
we had lost more than thirty. It was an under-current. The ship had been going
forward by the wind, but going back by current.” So a man’s course may often
seem to be right, but the stream beneath is driving him the very contrary way
to what he thinks.
Beliefs important; or sincerity no safeguard
Two men were talking together of their beliefs, when one of them
petulantly remarked to his Christian brother: “I don’t care what your creed is.
I am an agnostic. It makes no difference what a man believes if he is sincere.”
Oh, yes, it does. Let us see. A family was poisoned recently by eating
toadstools which they sincerely believed to be mushrooms. Three of them died.
Did it make no difference? A man endorsed a note for a friend whom he sincerely
believed to be an honest man. He was a scoundrel, and left him to pay the debt.
Did it make no difference? A traveller took the wrong train, and went to
Scotland instead of to Brighton. Did it make no difference? If a man is sincere
he will take pains to know the truth. For where facts are concerned all the
thinking in the world will not change them. A toadstool remains a toadstool,
whatever we may think about it. (Sunday Companion.)
Verse 13
Even in laughter the heart is sorrowful; and the end of that mirth
is heaviness.
On a life of dissipation and pleasure
We have much reason to beware lest a rash and unwary pursuit of
pleasure defeat its end, lest the attempt to carry pleasure too far tend, in
the issue, to sink us into misery. It would be unjust to infer, from the
serious admonition of Scripture, that religion is an enemy to all mirth and
gaiety. It circumscribes our enjoyment, indeed, within the bounds of
temperance; but as far as the sacred limit permits, it gives free scope to the
gratifications of life. It even heightens their relish to a virtuous man. The
text is applicable only to that set of men to whom temperance is no restraint.
A mediocrity of enjoyment only is allowed man for his portion on earth.
Whatever a man’s rank or station may be, there are certain duties required of
him, there are serious cares which must employ his mind.
1. The obvious consequences of a life of pleasure and dissipation to
health, fortune, and character. To each of these it is an enemy, precisely in
the same degree to which it is carried. A temporary satisfaction is admitted.
But no sensual pleasure, except what is regulated by temperance, can be
lasting.
2. The ruin which a life of pleasure and dissipation brings upon the
moral state and character of men, as well as on their external condition. As
the love of pleasure gains ground, with what insidious steps does it advance
towards the abolition of all virtuous principles! Without the assistance of
reflection and of serious thought, virtue cannot long subsist in the human
mind. But to reflection and serious thought the men of dissipation are
strangers. Men become assimilated to the manners of their loose associates;
and, without perceiving it themselves, their whole character by degrees is
changed. From a character originally stamped only with giddiness and levity
shoots forth a character compounded of dishonesty, injustice, oppression, and
cruelty.
3. The disquieting sensations which are apt to intrude upon the men
of pleasure, even in the midst of their enjoyments. Often a show of mirth is
put on to cover some secret disquiet. At the bottom of the hearts of most men,
even amidst an irregular life, there lies a secret feeling of propriety, a
sense of right and wrong in conduct. Though conscience be not strong enough to
guide, it still has strength to dart a sting. Can that be reckoned sincere joy
which is liable to be interrupted and mingled with so many sensations of the
most disagreeable nature?
4. How unsuitable a life of dissipation and pleasure is to the
condition of man in this world, and how injurious to the interests of society.
Amid the sorrows that surround us, and in view of the brevity of life, should
we be pursuing giddy amusement and perpetual pleasure? Such persons scatter
poison in society around them. They are corrupting the public manners by the
life they live. They create discontent and indignation in the poorer classes of
men, who see them indulging in wastefulness and thoughtless profusion, when
they and their families are not able to earn their bread. To serve God, to
attend to the serious cares of life, and to discharge faithfully the duties of
our station, ought to be the first concern of every man who wishes to be wise
and happy. Amusement and pleasure are the relaxation, not the business, of
life. (Hugh Blair, D.D.)
Sorrow amid laughter
A description of Mr. Opie Read, the American humorist,
reveals heart-sorrow where the reader has seen nothing but mirth. “Sometimes,”
says the writer, “his work is marked by the deepest pathos. He had lost two of
his children, to whom he was devotedly attached, and these melancholy events
made very marked impressions on the man and his work. ‘When one of my babies
died,’ said he, in talking of the matter to me, ‘I was working for a magazine, and I
was required to do just so much work every day. I was compelled to do it--it
was my only means of support. During that awful time I would frequently rock
the cradle of my dying babe for hours at the time. With one hand I rocked that
cradle of death, and with the other I was writing stuff to make people laugh. I
sobbed and wept, and watched that angel and wrote that stuff, and I felt every
minute as if my heart would burst. And yet some people think this funny
business is all sunshine. Sometimes even now I see articles floating around
that I wrote while under the shadow of death, and occasionally some editor will
preface these very things with some such remark as, “The genial and
sunny-souled Opie Read says so and so,”--yes, about these same things that I
penned when my babe was dying and my heart was bursting.’” (J.
F. B. Tinling.)
Verse 14
The backslider in heart shall be filled with his own ways.
The back-slider in heart
I. The general
nature, symptoms, and progress of backsliding. The idea of backsliding is that
of gradually receding from an object full in view. It is not the turning back
as in the case of those who forsook the Saviour, it is rather like those who,
moving against the stream, rest upon their oars. The backslider is one who has
had some views and some experience, whether real or supposed, of true religion:
there may even have been some enjoyment in the things of religion; but after
some progress there is a gradual declension, a loss of taste and enjoyment, a
decline in ardour and zeal. Particular symptoms of backsliding may be seen--
1. In the manner in which the secret duties of religion are attended
to.
2. In attendance at public worship.
3. In the conduct, temper, and conversation. The progress of
backsliding is from bad to worse. There is a gradual relinquishment of
principle, an increasing laxity of practice, and an abuse of Christian privileges into an excuse
for sin.
II. The awful
consequences of backsliding. “Shall be filled with his own ways.” View the
backslider. He has lost his delight, his enjoyment in religion. It is now an
irksome task. He has gone down on the world’s ground; does he find comfort
there? No, he is still dissatisfied, still perplexed. He becomes impatient,
irritable; a burden to himself, a burden to others. How tremendously will the
text be found true when the finally impenitent is in that place where hope
never comes! (T. Webster, B.D.)
Backslider in heart
Only case in English Bible where the word “backslider” occurs.
I. Describe what
backsliding in heart is. To some the experience which we call “conversion “ is
more consciously definite than to others. Recall the experience. If the love
then felt has not continued, there is backsliding in heart. The experience is
compatible with great zeal and activity, with the maintenance of sound
discipline, and with decided orthodoxy. The backslider in heart is thus
described in the Word of God: he has lost his first love; he is lukewarm in
spirit; mixed up with the world; double-minded and faint-hearted.
II. Some of the
things that conduce to backsliding of heart.
1. Neglect of the Word of God. Most, if not all, such backsliding may
be traced to this neglect.
2. Neglect of private prayer.
3. Suffering sin to remain unconfessed.
4. Want of Christian activity.
5. Not making public profession of our love to Christ.
III. How to deal
with the backslider in heart. “He is filled with his own ways.” It is not easy
to awaken his interest. It is always difficult to reach his conscience.
Argument does not succeed. The only thing to do is to bring them back to their
first experience. They must come to Jesus afresh. (W. P.
Lockhart.)
Progressive backsliding
Backsliding in heart necessarily supposes an antecedent rectitude
of principle. A man may be a backslider in heart even when he cannot be charged
with an open notorious sin. A man may, through the violence of temptation, be
led into evil without commencing back-sliding in heart. The case of the text is
illustrated in Ephraim. In him we may trace the believer in the warmth of
espousal love; in all the stages of heart-backsliding, till even surfeited with
his own ways; as well as in the humbled state of restoration to his God and Saviour.
The first stage of backsliding is a divided heart. Figures are changed, and the
divided heart dwindles into an empty vine. A person may have made great
advances in heart-backsliding, yet keep up a profession of religion. Let a
professor once dwindle into an empty vine, it is much if he makes no further
advances in heart-backsliding. The next stage is self-conceit. Then, with
Ephraim, the backslider makes altars to sin. Then he becomes like a wild ass’s
colt in the wilderness, snuffing up the wind and following the east wind. And a
final aggravation is dealing deceitfully with God. Heart-backslidings may be
long hid from the view of man, and may be of such a nature that they cannot
become matters of Church examination. God is represented as commiserating
Ephraim’s wretched case. God will give no countenance to his iniquity, nor in
any way connive at his sin. God will at last withdraw from him. What can now be
expected but Ephraim’s final ruin and everlasting overthrow? (John Macgowan.)
On backsliding
I. Is it, then,
inquired, in what does this backsliding consist?
1. Let it be remarked, that it may be dated from becoming stationary
in religious attainments. If the believer be making no progress in his course,
nor attaining to greater proficiency in Christian experience, there exists some
radical and internal defect. Already in heart he is deviating from God. Is he
not growing in knowledge? Is his relish for Divine objects not becoming
stronger? Does he experience no increasing keenness of appetite for spiritual
provision? He must then be denominated a backslider, as the deficiency of
requisite augmentation in these respects manifests that the present state of
his heart is not altogether right with God.
2. Again, it consists in the real decline of those holy dispositions
implanted in the soul by the Holy Spirit. The highest state of backsliding into
which the genuine believer may fall is the indulgence in any flagrant or
atrocious sin. Witness the egregious faults of Noah and Lot, of David and
Peter.
II. Let us now
attend to the causes and symptoms of this spiritual disease.
1. Let it be recollected in general, that the primary cause of this
grievous disorder is the corruption, depravity, and deceitfulness of the human
heart. From this contaminated source all deviation from God originates.
2. One particular cause and symptom of backsliding is the
intermission of religious duties, the appointed means of increase. It is well
known that exercise and employment are necessary to preserve and promote
health. Similar is the case with the Christian. Religious exercises and
engagements are indispensably requisite for the advancement of gracious habits.
The neglect of these will invariably induce declension. Let it suffice to
mention two secret duties, inattention to which is particularly productive of
declension. These are prayer and self-examination. The former is absolutely
requisite for supporting the vital principle of grace, in a lively and
prosperous condition. According to the comparisons of some worthy old divines,
it is to the soul what the lungs are to the body. The other closet-duty
specified as so needful for the prosperity of the soul is self-examination.
“They,” says a certain writer, “who in a crazy vessel navigate a sea wherein
are shoals and currents innumerable, if they would keep their course or reach
their port in safety, must carefully repair the smallest injuries, often throw
out their line, and take their observations. In the voyage of life, also, the
Christian who would not make shipwreck of his faith, while he is habitually
watchful and provident, must make it his express business to look into his
state, and ascertain his progress.” Did we observe an extensive trader entirely
neglect his books, and extremely averse to have them examined, a considerable
suspicion and strong presumption would be instantly excited, that according to
the vulgar phrase, he is going back in the world. (The Christian Magazine.)
Backsliders in heart
The bell-buoy must ring out over the rock all the time
because the rock is there all the time. The reason the Bible warns so much
about backsliding is because we are always in danger of backsliding. A disease
may be eating our life away; our ship in the fog may be drifting upon a rocky
coast. We are only in the greater danger if not aware of it. Backsliding begins
unexpectedly: like a dangerous disease, it steals into our system so secretly
that the utmost
vigilance is necessary lest we be taken unawares.
I. Let us know,
first, that backsliding begins in the heart. The leaves of a fruit-tree begin
to fade, curl up, and wither; no fulness of life, no fruit. You suspect a
worm--something gnawing at the seat of life--the heart. Men fall as trees
do--after gradual decay at the heart (Proverbs 4:23; Hosea 10:2).
II. Well to
remember, also, that a backslider in heart is not always a backslider in life.
Indeed, he is often a zealous worker in external things; shows honest pride in
all Church success. Also keeps up the forms of personal and public Christian
duty faithfully, etc. But the form without the power (2 Timothy 3:5). Rich--poor (Revelation 3:17).
III. Note, also,
some of the signs or indications of having backslidden.
1. Loss of relish for private devotions. He may keep them up, but
does not enjoy them as formerly (John 15:9).
2. Loss of interest in God’s Word. He may continue to read, but not
to love as before (Psalms 119:11; Psalms 119:97).
3. Thinking lightly of sin (Song of Solomon 2:5; Genesis 19:20).
4. Loss of zeal in spiritual work. He does no soul-winning work (2 Timothy 4:2).
IV. Again, consider
what are some of the causes of backsliding.
1. Getting off guard. Unwatched avenues of approach (Mark 14:38).
2. Love of the world. When the world is in, Christ is out (1 John 2:15).
3. The habitual neglect of a single known duty (Jonah 1:1-3).
4. The habitual indulgence of a single known sin. Compromising; sparing
the little one, etc. (2 Samuel 12:7).
V. Lastly, bear in
mind some of the results of backsliding in heart. “Shall be filled with his own
ways.” Not God’s ways for His followers.
1. With ways of doubt. Backsliding in heart, how often doubt begins!
(Psalms 73:11). 2, Ways of fault-finding.
Everything looks weary because the heart is wrong (Exodus 16:2-3).
3. Ways of alienation. Forsaking the Saviour and His service (Malachi 3:13-15).
4. Ways of despair. Saddest human condition (1 Samuel 28:6; 1 Samuel 28:15). Are you conscious
of having backslidden even the least? (Evangelist.)
Is goodness advancing or receding
The heart is obedient to some law of heaven; the waters fail to
flow by the attraction of sun and moon. In some parts of the globe the sea is
gradually gaining on the land; in others it is gradually receding and leaving
the land dry and bare. Are the full and cleansing waters of eternal life
gaining on our coasts or no? (Christian Age.)
Spiritual decline
I suppose it would be difficult to describe the causes and
workings of consumption and decline. The same kind of disease is common among
Christians. It is not that many Christians fall into outward sin, and so on,
but throughout our Churches we have scores who are in a spiritual
consumption--their powers are all feeble and decaying. They have an unusually
bright eye--can see other people’s faults exceedingly well--and sometimes they
have a flush on their cheeks, which looks very like burning zeal and eminent
spiritual life, but it is occasional and superficial. “Vital energy is at a low
ebb: they do not work for God like genuinely healthy workmen; they do not run
in the race of His commandments like athletic racers, determined to win the
prize; the heart does not beat with a throb moving the entire man, as a huge
engine sends the throbbings of its force throughout the whole of the machinery;
they go slumbering on, in the right road it is true, but loitering in it. They
do serve God, but it is by the day, as we say, and not by the piece; they do
not labour to bring forth much fruit--they are content with here and there a
little shrivelled cluster upon the topmost bough. That is the state of mind I
want to describe, and it is produced in ninety-nine out of every hundred of
believers by a long course of prosperity and absence of spiritual trouble. (C.
H. Spurgeon.)
A good man shall be
satisfied from himself.
The world s wonder, a contented mind
No search is more vain than the search for a contented man.
We have made happiness and contentment to be something outside of ourselves. In
the text are three paradoxes.
I. A good man.
Goodness is an internal quality. The good man is whole within, sound within.
Hence his satisfaction; all health is within. Piety has its own internal
resources and powers. There is a pretty story told of a king, Shah Abbas, who
in his travels met with a shepherd. He found him to be so wise that he elevated
him to great power: he became a great statesman. But it was discovered, many
years after, that he frequently went to a lonely house, of which he kept the
key; there it was supposed he kept his treasure; nay, it was supposed that
there he hatched schemes against his royal master; thither, it was thought,
traitors might resort. The whispering courtiers persuaded the king to break
open the door, in order that all the villainy may be laid bare, and there was
found an empty room, save that his shepherd’s wallet and staff, and crook, and
old coat were there. “Hither,” said he, “I come, in order that if I ever am
tempted to think more highly of myself than I ought to think, I may be rebuked
by remembering my origin, and what my rise has done for me.” Contentment is
containment; the idea in it is that of having learned the lesson of
self-sufficing and self-sustaining. Contentment is a sense of possession; a
sense of satisfied want.
II. A man
satisfied. The lives of most men are passed in fretfulness. To fret is to fray
out; fretfulness wears life threadbare. Contentment is the science of
thankfulness. The causes of discontent are idleness, living to no purpose. It
is only in self-occupation
that we have self-possession.
III. The source of
the satisfaction. “From himself.”
1. The holy man is satisfied with the object and foundation of his
faith.
2. In the evidence of his religion.
3. In the ordinances of the sanctuary.
4. In the law of life.
5. In the apportionment and destiny of the world.
There may be four replies to the question, Are you satisfied?
A good man, or moral excellence
What is a good man? What is goodness in man? A thing is good in
the sense of being adapted for a certain end, which may be supposed to be the
object of its existence. Good is the right direction of power and capacity in
anything and everything. Evil is the wrong direction, or the abuse of power and
capacity. Evil is possible through the liberty of the creature, wherein any and
every power can be used or abused--rightly or wrongly directed. Evil is
possible only through the freedom of the creature; it extends just as far as
that freedom extends; and it consists in a misdirection and abuse of the powers
that are essentially good, as given by God. A good man is simply a man who so
uses all the powers God has put within his reach that they shall most perfectly
answer the end God designed. We have, to guide us towards and in the right
direction of all powers, these three principles:
1. That everything be done for the highest good of mankind generally,
or of other men, not for self.
2. That it be done in the best, most perfect manner possible to the
doer.
3. That in doing it, we recognise that universal design of a Father’s
love under which the well-being of any creature, and of the whole universe, is
possible. He whose life embodies these principles is a good man. Good and bad
men are not born such, nor made such by external power. They become such
freely. How universal is the application of this principle I Every single thing
that a man does involves either the use or abuse of some power that he
possesses. The great good of man is ever inward, intellectual, spiritual. The
main element of power will be, that the good man is seeking to reach some ideal
of life, the source of his inspiration, and the object of his most ambitious
hopes. (S. Fager, B.A.)
The good man satisfied from himself
This sentiment sounds more akin to the proud spirit of the
stoical philosophy than the humble spirit of revealed religion. That philosophy
taught its disciples to aspire after an absolute and universal independence. It
insisted that the “wise man” should not look abroad for happiness in any
direction, but find it in himself absolutely. Scripture seeks to make men independent
in a way that is possible, and by means that are good. Man, as a finite
creature, must always be dependent. He cannot revolve upon his own centre, and
look abroad far nothing. God only is self-existent and self-sufficing. Who
needs to be told that mankind generally do not find happiness by searching for
it in their own bosoms? This text does not teach that a good man’s happiness is
enjoyed in absolute independence of all created things, much less of the one
Uncreated. Nor does it teach that he is called on to deny himself the moderate
use of such things as Providence may put within his reach, and to which his
nature is adapted. It simply teaches that the good man is satisfied from
himself, in opposition to outward, temporal blessings as chief, indispensable,
and absolute grounds of support. The souls of God’s real servants are made His
habitation through the Spirit, and this indwelling is attended with a peace
which the world can neither give nor take away. The witness of the Spirit of
God to the spirit of man essentially involves happiness--a happiness which is
independent of all things else, and which is enjoyed, both spontaneously and on
reflection. Those dispositions and habits which are the fruits of the Spirit
make the human soul a treasure-house of happiness, and render their possessor
to a great degree independent of all created things; but this same happiness
may be made a subject of reflection, and be heightened by it. The gift of the
Spirit in man, the testimony of the Spirit to a man, the fruits of the Spirit
upon a man, these things are internal and exhaustless. A man so favoured and
endowed is satisfied from himself, for various reasons--because he is not
tormented with apprehensions of God’s wealth; because he is more or less delivered from the
dominion of the passions which embitter human life; because he has acquired
tastes and tempers which essentially and spontaneously produce peace and joy;
because reflection on what has been done for him and in him is a further source
of comfort; and because he has a positive hope full of immortality, which
cheers him in every trial, and burns brighter and brighter as the darkness of
outward tribulation thickens around him. What is thus set forth as doctrine has
been thousands of times realised in human experience. God’s people have often
been found maintaining a marvellous independence by simply depending upon God,
and to have been satisfied with themselves because God was in them. Enoch,
Abraham, Jacob, Joseph, Daniel, Paul, and John. At the best, human life is a
chequered thing. With the good, evil is everywhere mingled--largely mingled.
Every heart knows its own bitterness, and every heart has its own. It is clear
that if happiness and satisfaction are to be found at all, they must be found
within. (W. Sparrow, D.D.)
The good man’s self-satisfaction
The parallelism of this verse is an illustration of the
great law of sowing and reaping. Now we take the good man and the satisfaction
flowing from himself. There must be some people in the world whom we rightly
call good men. The phrase is a frequent one in the Scriptures. In our Lord’s
teachings we are directed both to the origin and end, the source and
manifestation, of goodness. He says, “Purify the inward life; put the heart
right, for ‘out of the abundance of the heart the mouth speaketh.’” Observe the
difference between the good man of the Bible and the good man of society. The
good man of the Bible is a man of religious faith and devotion, of communion
with God, and sanctity of heart; and this Divine element flowing downwards, and
working outwardly, produces the manifestations of equity, benevolence,
industry, prudence, and all “holy conversation and godliness.” The good man of
the world builds uphill from the earth. He attends to the personal virtues from
a consideration of their tendency to benefit him; from self-respect, from
contempt of vice, or dread of its evil consequences. He cultivates the social
virtues from calculation, or from amiable sentiment and disposition. But in all
this he builds upward--he stands upon the earth, and never gets into that
higher region in which the goodness of the good men of the Bible begins. Virtue
is not holiness. They differ from each other in nature, origin, and end.
1. The satisfaction of the good man arises from the circumstance that
he is regulated in his character and conduct by a fixed and stable thing--by
principle. The question with him is, What is duty? What is due to God? He does
not live by impulse; he is not moved by passion; he is not ruled by circumstances;
he does not act to secure any temporary object. These things would make any man
miserable, if his satisfaction were to arise from them. In the midst of his
activity the good man’s satisfaction arises from himself--from the
consciousness that he acts upon principle and in the sight of God.
2. The sentiment may be illustrated by the contrast which is often
exhibited between the good man and the wicked, when the latter is called upon
to eat the fruit of his own ways. We frequently find that a man has brought
himself by his folly and sin--by extravagance, imprudence, and passion--into a
condition of perfect thraldom, and perhaps of peril, from which it is
impossible to liberate himself. The man has brought such wretchedness into his
heart, such poverty and distress upon his family, is so tied and bound by the
consequences of his own conduct, that he has no power to help himself, and if
relieved at all, it must be by the interference of others, and at the expense
of his own character. Now, in a ease like that, the man so relieved is
satisfied; but he is not “satisfied from himself.” The good man, on the
contrary, is not only preserved from such pain and wretchedness, but is placed
in circumstances, the result of a wise and holy course of conduct, as to be
able to help others.
3. The satisfaction of a good man arises from his being preserved
from the sting and reproach of an evil conscience. This is somewhat of a
negative expression, but it is a great and positive blessing. It is something a
man has not--that is, he has not a disturbed, pained, and lacerated conscience.
4. Consider also the positive and increasing pleasure, the growing
delight, of the good man’s soul. It is not wrong for a man to reflect with
grateful complacency upon actions that are good. A man who has lived a life of
active goodness, and can
reflect on a long series of deeds that will bear reflection, has a source of
essentially high, and pure, and profound satisfaction within him.
Lessons from this theme:
1. The subject, properly understood, is in exact harmony with
evangelical truth.
2. It is important to examine our condition, and the relationship we
sustain to God and goodness.
3. If by God’s grace men have been brought into a state of harmony
with God and all that is good, and if their life, inward and outward, is in
such harmony that it is ministering, as it were, to their souls a secret
blessed satisfaction, they should be very careful not to put the harp out of
tune. Good men, Christian men, by giving way to temptation, by committing sin,
have interfered with the harmonious movements of their life, and got out of
health.
4. Learn to have a noble and manly view of life. Live for duty, not
for pleasure; for principle, not for expediency; for the approbation of God,
not for the praise of men. Let us think not about immediate and temporal, but
ultimate and external results. (T. Binney.)
The self-sufficient life
(with John 4:14):--Why put these clauses
together? Surely you will say, “To illustrate a truth by way of contrast”: for
does the one not point to a man who is satisfied from the fountain of a human
morality, while the other views an indwelling Christ as the spring of ceaseless
satisfaction The words of Christ are an exegesis of Solomon’s words. Both
proclaim the self-sufficiency of the spiritual life. Our subject is the
self-sufficient life.
I. It arises from
its inwardness. Solomon says a good man is satisfied from “himself”; Christ
that the water He gives is “in him.” But what is the living water which Christ
gives? Christ tells us it is eternal life. The fountain itself is Jesus
“glorified in the heart by the Holy Ghost.” Note the inwardness of the
“Well”--“from himself” says Solomon, “in him” says Christ. But where? In what
part of man does Christ dwell? At the moment of regeneration Christ enters the
deepest being of man--enters that which underlies all faculties--changes it;
makes it His Holy of Holies, and from it works through the whole range of man’s
nature. Christ dwells in man--in that mysterious something which transcends
consciousness which thinks, loves, imagines, wills. This seat of Christ in the
regenerate, underneath the faculties of the man, explains how he possesses
ceaseless happiness, undisturbed peace, unbroken tranquillities.
II. It arises from
its self-activity. Look at the “Well.” This is Christ Himself, in whom dwells
all the fulness of the Godhead bodily--i.e., the unlimited attributes and life
of the Godhead--all grace, all glory, all power. This Divine Well is not like
the pool of Bethesda, whose stagnant waters had to be stirred by an angel’s
hand before they could live with virtue and healing power. The fulness of Jesus
Christ in a man is a living fulness. It is eternally alive. The water springs
up. This suggests two ideas.
1. It brings this life before us not as mere water that springs up,
but as life, a living thing, which, like all other kinds of life, takes to
itself an organism, and builds itself up by the law of evolution and
development, until it reaches the maturity of its being.
2. Note the goal of its movement,--the point toward which it unfolds
itself--springs up, not to the world, but up into everlasting life. Still the
water, its satisfying element, is independent of the world. All along it has
been so. Christ, the fountain, is eternally active. The water springs up in
itself, and its final point is eternal life. We must not, however, suppose with
some that this life becomes eternal, as if at first it was mortal, might die;
but at some point became eternal. No. It is eternal in its germ, eternal in its
initial developments. The idea of our text is quite different. It is a life
which, not having its source on earth, obeys a law of nature, and seeks its
original source in heaven. Man, originally formed in the image of God, seeks
reunion with Him.
III. It arises from
its power to satisfy man. This is a fact of life--felt according to the
spirituality of the man, the depth and riches of his Christ-experience. This
lone widow, stripped of all, so utterly destitute that she has nothing to
compete with Christ in her, has a joy unspeakable and full of glory. This
sweet, saintly spirit, who for long has lain upon a bed of pain and sickness,
who for years has seen neither grass grow nor flower bloom, who lives in that
garret amid the dust and noise of the great city, has Christ in her heart, a
well of water--a satisfaction, a perfect joy. The salt waters of trial and
sorrow, and toil and loss may overflow us, but down in the regenerate part of man
is a well of water--fresh, sweet, living, always springing up. This is the joy
and peace that lie beyond the touch of time. (Hugh Mair.)
Happiness not dependent upon our external circumstances
The text is not intended to deny that external circumstances have
considerable influence over our happiness. The sentiment is not to be taken as
describing the actual condition of society. The happiness of the great mass of
mankind is dependent upon external circumstances. The question before us does
not lie between the influence of outward circumstances on the one hand and
Divine control on the other. The text does not assert the good man’s
independence of God.
I. Two great
principles of happiness, or ingredients of which it is composed.
1. Peace of mind. Unless the mind is in a state of quietude and peace
there cannot be happiness. And peace is communicated to the spirit in a direct
and glorious manner through Divine influence.
2. Expectation. Looking forward to something that we possess not.
II. The
superiority of these principles to outward circumstances.
1. God has not chosen outward circumstances as the medium through
which He imparts these elements
of happiness to the mind.
2. God has so ordered it in the economy of grace that man is the
intelligent and voluntary agent in the application of these elements of
happiness to his own case.
3. Whenever our minds are under the influence of the highest
principles of happiness they are not only independent of circumstances, but
actually exercise a control over them. (A. G. Fuller.)
How a man’s conduct comes home to him
Men are affected by the course they pursue; for good or bad their
conduct comes home to them. The fulness of the backslider’s misery will come
out of his own ways, and the fulness of the good man’s content will spring out
of the love of God which is shed abroad in his heart.
I. The backslider.
This class includes--
1. Apostates. Those who unite them- selves with the Church of Christ
and for a time act as if they were subjects of a real change of heart. Then they
break away and return back to their worldliness. Such was Judas.
2. Those who go into open sin. Men who descend from purity to
careless living, and from careless living to indulgence of the flesh.
3. Those who, in any measure or degree, even for a very little time,
decline from the point which they have reached. Note the word “backslider.” He
is not a back-runner, nor a back-leaper, but a back-slider; he slides back with
an easy, effortless motion, softly, quietly, perhaps unsuspected by himself or
anybody else. Nobody ever slides up. The Christian life is a climbing. If you
would know how to back-slide, the answer is, “Leave off going forward and you
will slide backward.” Note that this is a backslider in heart. All backsliding
begins within, begins with the heart’s growing lukewarm. What is the
backslider’s history? “He shall be filled with his own ways.” The first kind of
fulness is absorption in his carnal pursuits. Then they begin to pride
themselves upon their condition and to glory in their shame. Presently the
backslider encounters chastisement, and that from a rod of his own making. A
fourth stage is at last reached by gracious men and women. They become satiated
and dissatisfied, miserable and discontented.
II. The good man.
His name and history. The text does not say he is satisfied with himself. No
truly good man is ever self-satisfied. The good man is satisfied from himself.
A good man is on the side of good. He who truly loves that which is good must
be in measure good himself. A good man is “satisfied from himself” because he
is independent of outward circumstances, and of the praise of others. The
Christian man is content with the well of upspringing water of life which the
Lord has placed within him. Faith is in the good man’s heart, and he is
satisfied with what faith brings him. Pardon, adoption, conquest over
temptation, everything he requires. Hope and love are in the good man’s heart.
When the good man is enabled by Divine grace to live in obedience to God, he
must, as a necessary consequence, enjoy peace of mind . . . who takes the yoke
of Christ upon him, and learns of Him, finds rest unto his soul. (C.
H. Spurgeon.)
A good man satisfied from himself
That virtue is its own reward, and alone sufficient to a
happy life, was an opinion in great esteem among ancient philosophers.
Scripture confirms the position that a virtuous life is the best course we can
take to secure our happiness. But the philosophers went much farther in their
commendations of virtue. They made their virtuous man, not only regardless, but
even insensible of everything that concerned the body and this life. This was
talking beyond the reach of human nature. Religion, which is our reasonable
service, and treats us like men, does not require unreasonable things of us. It
does not pretend
to make us insensible of evils, nor prohibit the use of all lawful means to
prevent or remove them. Religion lays the best foundation for our happiness in
this world by prescribing such rules as, if we observe them, will enable us
either to avoid these temporal evils, or will support us under them. The good
man will have more pleasure in the good things of this life and less of the
evils than the wicked. Besides which, he has enjoyments peculiar to himself
which the sinner is a perfect stranger to.
1. A good man is most likely to escape the evils and calamities of
life and to pass through this world the freest from troubles and vexations. His
virtues will be a natural defence and security to him against many evils and
miseries which would otherwise befall him. Most of the things which embitter
human life arise from their faults and follies, their unreasonable lusts, and
unruly passions. The good man places his happiness in the favour of God and the
sense of his own integrity. He desires no more than he wants; and he wants no
more than he can use and enjoy; and this reduces his necessities to a narrow
compass. He bears an universal good-will to all mankind and is always ready to
do all the good he can to others. He is sober and temperate in all his
pleasures and enjoyments; and this upon a principle of religion and virtue.
2. Whatever calamities or afflictions befall a good man he will bear
them much better than other people. Disappointments are not so great to him who
takes an estimate of things, not from fancy or opinion, but from truth and
reality, and the just weight and moment of them. Though his virtues are not
full proof against the strokes of fortune, and cannot ward off every blow, yet
they will blunt the edge of afflictions and greatly abate their smart. It is
well to consider the uncertainty of all external enjoyments, not to overvalue
them, or set our hearts upon them, or place our happiness in them.
3. The good man has pleasures and enjoyments peculiar to himself
which will, in a great measure, supply the want of external blessings. Every
good and virtuous action we do affords us a double pleasure. It first strikes
our minds with a direct pleasure by its suitableness to our nature; and then
our minds entertain themselves with pleasant reflections upon it. Learn--
A Christian man of science
The happiness of a good man does not depend on the mere surroundings of
his life, or the possessions which he can call his own, but on something more
vital--on that which is more really his own, and of which no change of
circumstances can ever deprive him. The uneducated man cannot find company in
himself. He has to look outside himself for enjoyment and satisfaction. The man
whose nature has been cultured, especially by self-discipline, is often least alone
when most alone, so that when the voices of men are not heard he hears a still,
small voice within his heart. Now, goodness is the highest culture, for it is
the culture of that which is most spiritual in the nature. Goodness is an
inward harmony. Goodness is the most economical thing in the world, for with it
men have an inward treasure that renders them, to a large extent, independent of that
which is without. Religion is a possession which makes men rich in any
position. There need be no commendation of an ascetic order of life, or
contempt of the world. But if we are to enjoy even this world, the power to
enjoy must be found within, there must be internal harmony, or the world will
be a great discord to us. The kingdom of God, that kingdom which Christ
declared is “within,” is the great condition of blessedness; aye, it is the
condition for enjoying even the kingdom which is temporal and visible. These
points illustrated from the life of G. B. Sowerby, F.L.S., author of “The
Saurus Conchyliorum.” (W. Garrett Horder.)
Verse 15
The simple believeth every word: but the prudent man looketh well
to his going.
Simplicity and prudence
Such belief is not to the discredit of the simple man, but to the
disgrace of the man who misleads him. No character is more admirable than that
which is marked by simplicity and consequent trustfulness; it is only because
the heart is deceitful above all things and desperately wicked, and the courses
of this world are so much out of line, that simplicity is not only undervalued,
but sometimes contemned. The prudent man is put in apposition to indicate that
he is a man of affairs, who understands a good deal of the ways of the world,
and who looks below the surface to find real meanings; this kind of prudence is
itself an affirmation of the wickedness of the world: prudence in itself may or
may not be a virtue; everything depends upon its origin and its purpose: when a
man is so prudent as to suspect everybody, to regard every word as a trap, and
every proposition as a lure to destruction, his prudence simply signifies that
he has found out that he is in a bad world, and that everything is to be
examined with a view to detecting in it the spirit of selfishness and all evil.
Whether simplicity or prudence would in the long run the more prevail cannot
now be told, because no fair test can be applied. Certainly Jesus Christ would
seem to teach that simplicity is better than wariness, and that trustfulness is
nearer to the Spirit
of God than is suspicion. It is right to understand the men by whom we are
surrounded, and to obtain some notion of their spirit and purpose, in order
that we may conduct ourselves aright towards them. This is what God Himself
does: to the froward He shows Himself froward; to the meek He is all
gentleness; to the trustful He is all grace. There are men who pride themselves
upon their prudence, not knowing that their prudence may have been gained
through an experience which has cost them dearly, and which has revealed in
many instances their folly and their incompetence. The prudence of the wise man
will be placed at the disposal of the simple, and will not be wholly devoted to
the confounding of those whose intentions are evil. Wherever one man is wiser
than another he is a debtor to the man who is not so wise, and is bound to pay
him of the gold of wisdom, that the man may be able to manage his affairs in
the world with discretion and success. (J. Parker, D.D.)
The credulous and the cautious
I. The hastily
credulous. “The simple believeth every word.”
1. One of the strongest tendencies in man’s mental nature is his
propensity to believe. It is one of the most voracious appetites of the soul.
The child opens its mental mouth, hungering for tales from the nurse’s lips,
and will eagerly swallow up everything that is said.
2. The thoughtless yielding to this tendency is an immense loss. “The
fool rageth, and is confident.” The fool sees no danger, dreads no harm. He
rushes recklessly forward into mischief.
II. The cautiously
believing. “The prudent man looketh well to his going.” True prudence is
indicated by two things.
1. A dread of evil. “A wise man feareth.” True dread of evil is
consistent with true courage. Few, if any, displayed more heroism than Noah,
yet, being moved by fear, he prepared an ark. Evil, both physical and moral, is
a bad thing in the universe, and it is right to dread it, as we dread poisonous
serpents and ravenous beasts. True prudence is indicated--
2. By a departure from evil. “He departeth from evil.” Moral evil is
the heart of all evil, and this he forsakes. He shuns it as an enemy to God and
the universe. The prudence is indicated--
3. By mental greatness. He is dignified with knowledge. He is
“crowned with knowledge.” Caution in believing is necessary for three reasons.
Prudent going
“Why are you treading so carefully?” said a donkey to a heavily
laden horse. “You’ll never get home at that rate.” “Do you want to know?” was
the answer; “it is because I remember there’s a stone on the road somewhere
about here. I stumbled over it this morning on my way to work, and I don’t mean
to have another fall this evening.” (Mrs. Presser.)
Verse 17
He that is soon angry dealeth foolishly.
Anger restrained
In speaking recently of the power of God’s grace to quell our
passions, Mr. Aitken told the story of a gentleman he knew in Liverpool, who,
although a follower of the Lord Jesus, was cursed with a hasty and violent
temper. It was a source of great grief to him, and in his helplessness he threw
himself on the Lord’s hands to rid him of this demon which was marring his
Christian happiness. He occupied a position of trust in the Custom House, and
it was his duty each night to see that every door in the building was locked.
One evening he had just gone through his work as usual and was well on his way
homewards, when a boy came rushing after him and told him a man was locked up
in one of the inner rooms of the Custom House. At the moment he felt anger
rising in his throat, but, lifting up his heart to God, he returned with the
boy. After unlocking room after room he came to the place where the man was, and found the poor fellow
standing trembling, no doubt expecting an outburst of that temper which they
all knew so well. The Customs officer approached the man smiling, and,
stretching out his hand, told him not to mind the trouble he had given him.
Thus does God’s grace enable us to quell our worst pensions.
Verse 20
But the rich hath many friends.
Friends in prosperity
Ah! do not be puffed up by any of the successes of this life, do
not be spoiled by the number of liveried coachmen that may stop at your door,
or the sweep of the long trail across the imported tapestry. Many of those who
come to your house are fawning parasites. They are not so much in love with you
as they are in love with your house and your successes. You move down to 320,
Low Water Mark Street, and see how many of their carriages will halt at your
door. Now you can hardly count those brilliant carriages on your ten fingers,
but you move next year down to 320 in Low Water Mark Street, and you can count
them all on your nose! Timon of Athens was a wealthy lord, and all the mighty
men and women of the land came and sat at his banquet, proud to sit there, and
they drank deep to his health. They sent him costly presents. He sent costlier
presents back again, and there was no man in all the land so admired as Timon
of Athens, the wealthy lord. But after a while, through lavish hospitality or
through betrayal, he lost everything. Then he sent for help to those lords whom
he had banqueted and to whom he had given large sums of money--Lucullus,
Lucius, Sempronius, and Ventidias. Did those lords send any help to him? Oh,
no. Lucullus said when he was applied to, “Well, I thought that Timon would
come down; he was too lavish; let him suffer for his recklessness.” Lucius
said, “I would be very glad to help Timon, but I have made large purchases and
my means are all absorbed.” And one lord sent one excuse, and another lord sent
another excuse. But to the astonishment of everybody, after awhile Timon proclaimed
another feast. These lords said to themselves, “Why, either Timon has had a
good turn of fortune or he has been deceiving us--testing our love.” And so
they all flocked to the banquet, apologetic for seeming lukewarmness. The
guests were all seated at the table, and Timon ordered the covers to be lifted.
The covers lifted, there was nothing under them but smoking hot water. Then
Timon said to the guests, “Dogs, lap! Lap, dogs!” And under the terrible irony
they fled the room, while Timon pursued them with his anathema, calling them
fools of fortune, destroyers of happiness under a mask, hurling at the same
time the pictures and the chalices after them. Oh, I would not want to make you
over-suspicions in the days of your success; but I want you to understand right
well there is a vast difference between the popularity of Timon the prosperous
and Timon the unfortunate. I want you to know there is a vast difference in the
number of people who admire a man when he is going up and the number of people
who admire him when he is going down. (T. De Witt Talmage.)
Verse 21
He that hath mercy on the poor, happy is he.
London poverty
The problems presented by poverty are recurrent. Wisdom as well as
courage is required by those who would confront them successfully. Civilisation
tends to the separation of men, but Christianity can bring them together till
they constitute a true brotherhood, in which the strong shall help to bear the
burdens which are crushing the weak. It is a wholesome sign that such questions
as this are being more closely considered, and more boldly treated than they
formerly were, especially by Christian people. If dogmatic Christianity seems
weaker, practical Christianity is stronger. There is, undoubtedly, much to
discourage pity when we attempt to know the condition of the poor, and to do
them service for Christ’s sake. We meet with improvidence, drink, and
imposture. We do not palliate such wickedness and folly, but would use it
rather as an argument for “considering” the poor, for discriminating between
things that differ, so that pity and generosity may flow in the right
direction. Scripture lays down the principles which should guide us. Under Judaism the
enactments which tended to prevent or relieve poverty are very prominent. The
privileges of gleaners, the precepts which forbade the withholding of wages,
and the laws against usury, are specimens. The Year of Jubilee was remarkable
social institution. That year poverty was suffered to put forth its claims in
God’s name, and was sure of a fair hearing. Judaism did but foreshadow the work
of Jesus, who came to establish righteousness, and to proclaim brotherhood
between men and between nations. He was listened to most eagerly by the poor.
He was born among them, was all through His life one of them--understood their
habits and feelings, was at home in their houses, and taught truth in a way
that they could comprehend. We admit that we cannot reach an ideal state of
society in the world so long as sin exists. But we are not to fold our
hands--waiting for a coming millennium--thinking that of necessity things must
be as they are. Christ our Saviour is the world’s rightful king, and He means
to conquer it for Himself, through the righteousness and mercifulness of His
people. Still, the law of love holds good, and if we follow our Lord, we shall
go forth to seek and to save those that are lost. And they need saving--from
misery, from degradation, and from despair. Consideration of the moral effects
of poverty will lead us to deeper pity of the poor. A poor man has not the
gracious home influence that most of us enjoy. The temptation to envy must come
with tremendous power to a poor man. What can be done to alter for the better a
state of things which every Christian ought to think of pitifully and
prayerfully? We have something to do in forming public opinion on this
question, so that anything which is within the sphere of legislation may be
done. Charity also has its claims upon our thoughts and generosity. And above
all, the good news of the Kingdom is needed of these our brethren. (A.
Rowland, LL.B., B.A}
Verse 22
Do they not err that devise evil?
The grievous error of devising evil
How difficult is the task to convince any human being that he has
mistaken the road to happiness! He would say, “No man can judge for another
what is best suited to his nature and temperament in the way of enjoying life.”
And if man had no other law to follow in the pursuit of happiness than the
dictates of his own will, this reasoning would be just; and upon indifferent
points of minor importance, it still remains unanswerable. But in connection
with the moral course and conduct of a man’s life, the way has been laid down
for him: how he must walk, and where. The wicked would deny that they do “err”
at all.
1. The wicked “err” egregiously in imagining for a moment that any
man is placed here to be independent of God, and of His commandments.
2. In taking it for granted that they know best what is good for
them; that they can tell what will induce to their own comfort and happiness,
better than the revealed law of their lives in the Word of God.
3. In conceiving that sin has any real good to confer.
4. The wicked “err” in being intent only on the present.
5. They admit and cherish in their hearts, in opposition to all
reason, as well as Scripture, an idea that there will be, after all, a means of
escape for them. They thus prove, by their conduct, that they do not use their
reason and common sense in this supremely important concern. (A. B.
Evans, D.D.)
Verse 23
In all labour there is profit.
Work
The doctrine of the Proverbs is, that what is good for the next
world is good for this. He who wishes to go out of this world happily must
first go through this world wisely. Men do, to a very great extent, earn for themselves
their good or evil fortunes, and are filled with the fruit of their own
devices. True religion is a thing which mixes itself up with all the cares and
business of this mortal life, this work-clay world. “In all labour there is
profit.” Whatsoever is worth doing, is worth doing well. It is always worth
while to take pains. It is a short-sighted mistake to avoid taking trouble, for
God has so well ordered this world that industry always repays itself. God has
set thee thy work; then fulfil it. Fill it full. Throw thy whole heart and soul
into it. Do it carefully, accurately, completely. All neglect, carelessness,
slurring over work is a sin; a sin against God, who has called us to our work;
a sin against our country and our neighbours, who ought to profit by our work;
and a sin against ourselves also, for we ought to be made wiser and better men
by our work. Then take pains. Whatever you do, do thoroughly. Whatever you
begin, finish. Look upon your work as an honourable calling, and as a blessing
to yourselves, not merely as a hard necessity, a burden which must be done. Be
sure it will bring its reward with it. Work, hard work, is a blessing to the
soul and character of the man who works. Idleness makes a man restless,
discontented, greedy, the slave of his own lusts and passions. Being forced to
work, and forced to do your best, will breed in you temperance and
self-control, diligence and strength of will, cheerfulness and content, and a
hundred virtues which the idle man will never know. If you wish to see how
noble a calling work is, consider God Himself, who, although He is perfect, and
does not need, as we do, the training which comes by work, yet works for ever
with and through His Son Jesus Christ, who said, “My Father worketh hitherto,
and I work.” Think of God as a King working for ever for the good of His
subjects, a Father working for ever for the good of His children, for ever
sending forth light, and life, and happiness to all created things, and
ordering all things in heaven and earth by a providence so perfect that not a
sparrow falls to the ground without His knowledge, and the very hairs of your
head are all numbered. And then think of yourselves, called to copy God, each
in his station, and to be fellow-workers with God for the good of each other
and of ourselves. Called to work because you are made in God’s image, and
redeemed to be the children of God. (C. Kingsley, M.A.)
Labour better than talk
Sometimes it is difficult to see where the profit is. We speak of
having spent our strength for nought, of having run in vain, of having brought
the day to a close without having filled our arms with sheaves. There is,
however, a sense in which all labour ends in advantage: it is so in learning,
in study, in the prosecution of art, in devotion to business, in the study of
character, indeed, throughout the whole circle of human thought and occupation.
A man may write much, and may throw his writing away because it does not fulfil
his expectation or purpose, yet the very act of having written it has been as a
discipline to the writer, has stirred his faculties, and by even revealing
weakness has prepared the way for the cultivation of strength. Every time the
arm is lifted the muscles are improved. Every time the fresh air is breathed a
blessing of healthfulness is left behind. Labour means industry, devotion,
conscientious attention to affairs that demand our interest: it is set in
apposition to the talk of the lips--mere breathing, mere foaming, mere
boasting, wordy declarations of great programmes which are never brought to
realisation. The teaching of the text would seem to be that labour brings
wealth, and mere talk brings penury. If this is so the law is obviously just
and good. Society would no longer be consolidated and secure if mere talk brought
men to honour and wealth and solidity of position. In all society the labourers
must be more in number than the talkers. Understand that nothing is here said
against talk; society cannot do without speech; eloquence has a great part to
play in the education of the world; what is spoken against is the talk of the
lips--that is, mere talk, talking for talking’s sake, love of hearing one’s
self speak, talking with the lips when the heart is taking no part in the
communication: when a man truly talks his intellect, his heart, his conscience, his
judgment, his whole being speaks; every word is marked by sacredness of
purpose, every promise is a vow, every declaration binds the soul. It must not
be understood that anything whatever is said in disparagement of talk, speech,
eloquence; we must again and again remind ourselves that the talk that is con-
demned is formal, mechanical, labial, taking nothing of virtue out of the
speaker, and communicating nothing of strength to the hearer. (J.
Parker, D.D.)
Labour, talk, wealth
I. Profitable
labour. “In all labour there is profit.” The word “all” here of course must be
taken with limitation. Ill-directed labour is not profitable.
1. Labour is profitable to our physical health.
2. Labour is profitable to our character. It conduces to force of
thought, energy of will, power of endurance, capacity of application.
3. Labour is profitable to our social comforts. By labour, honest,
well-directed labour, man gets not only the necessities, but the comforts, the
luxuries, the elegances, and the elevated positions of life. There is no true
labour that is vain.
II. Impoverishing
talk. “The talk of the lips tendeth only to penury.” All talk does not tend to
penury. There is a talk that is profitable. The talk of the preacher, the lecturer,
the statesman, the barrister, more often tend to affluence than to penury. Sir
Walter Raleigh says, “He that is lavish in words is a niggard indeed. The
shuttle, the needle, the spade, the brush, the chisel, all are still but the
tongue.”
III. Dignifying
wealth. “The crown of the wise is their riches.” The idea is, that a wise man
would so use his wealth that it will become a crown to him. By using it to
promote his own mental and spiritual cultivation, and to ameliorate the woes
and to augment the happiness of the world, his wealth gives him a diadem more
lustrous far than all the diamond crowns of kings. But the foolishness of fools
is folly. This looked at antithetically means that the wealth of a fool adds no
dignity to his character. (D. Thomas, D.D.)
Industry in religion
I. The uselessness
of a religion which is merely verbal.
1. Do not misunderstand this. Gift of speech is from God. He is to be
obeyed and honoured by it. Religion is to be verbal. Confess Christ. Exhort one
another. Rebuke sin. Sing psalms and hymns. By our words we shall be justified
or condemned.
2. But a merely verbal religion is useless. We may call Christ,
Master and Lord, and disobey Him. We may dispute on religious subjects, and be
without religion itself.
II. The necessity
and advantage of practical industry in religion.
1. The Bible often speaks of spiritual “labour.”
2. “In all” such “labour there is profit.” The kingdom of heaven
suffereth violence, and the violent take it by force. Resist the devil, and he
shall flee from you.
God is not unrighteous to forget your work of faith and labour of
love.
1. Your present interest calls you to it. There is a gathering before
the final harvest; and they who sow plenteously shall gather plenteously.
2. Can you be active in His service who has done so great things for
you?
3. Nor forget the punishment threatened to apostasy.
4. Keep in mind the reward promised.
5. Be solemnly impressed with the greatness of the work, and the
brevity and uncertainty of time. (G. Cubitt.)
Restful work
1. Am I wrong in thinking that most of us take our religion much too
easily? Where is the “labour”? Where is the difficult part? And yet a religious
life is always set before us as a very difficult thing--Work. “Work while it is
day.” “Go work in My vineyard.” “Strive to enter in.” “We labour to enter into
the rest.” We get up in the morning, and we say a prayer, and perhaps read a
few verses in the Bible, or some religious book, before we leave our room.
During the day, we have one or two religious thoughts. Perhaps we do some act
of kindness which costs us very little, and which we do with a very mixed
motive. Am I understating the religion of your day? or am I overstating it? But
does it correspond with the description which the Bible gives of a religious
life? Does this satisfy the requirements of God? Is your conscience satisfied?
Where is the self-denial? Where is the “labour”? Was this Christ’s life?
2. Why do you find your religion such a tame thing? Why do you make
such a little progress? Why have not you the enthusiasm which some have? Why is
your religion unattractive to other people? It wants “labour.” Nothing will
restore that neglected field but hard work. Digging, tilling, watering,
fencing, weeding, burning, that restores a field! True, it is all of grace. God
must give the sunshine, and you must spread the seed to receive it. Let any
farmer say what is the secret of fertilising his land. “Labour.” Let every man
of great learning and high intellectual power say where is the secret of his great
knowledge and mental power. He would say, “Fag.” Let every experienced
Christian say what has made him what he is. He will say, “Labour; hard work.”
“In all labour there is profit.”
3. The “labour” may differ in different persons. A woman’s work is
very different to a man’s. The work of one class of society may be chiefly
manual; but God makes His unity out of man’s diversity. I would that you would
invest in “labour.” If you wish to lead a happy life, you will never find it in
what you are to get, but you will find it in what you are to give. Get out of
this pointless, easy-going, unsatisfying, useless life. Let me go with you a
step or two. In the morning do not waste your time in bed, but wake early to
the realities of life. Try to begin with a good thought. Discipline yourself,
even in dressing. Take pains with your morning prayer. Have some arrangement.
Stop the first wandering thought. And when you read your Bible, go deep. Look
for inner meanings. All the day long, remember your own particular danger, and
be on your guard about it. Try to raise your own and others’ conversation to a
higher level. Set to yourself in life some special work which you believe God
calls you to do.
It may be for the poor, for the suffering, for the school, for the sick, for
the heathen, for the Church, for Christ. And remember, whatever is worth doing
at all is worth doing well. (J. Vaughan, M.A.)
Work lives when we are gone
Lord Shaftesbury, in one of his speeches, gave an admirable
concluding piece of advice to all Christian workers--I trust that you will
persevere, and by God’s blessing double and redouble your efforts. You cannot
do better than take the saying that appears in one of Sir Walter Scott’s tales.
An old Scotchman sends for his son, and says to him, “Be aye stickin’ in a
tree, John; it’ll be dein guid to the world when you and I are gane.”
Labour a panacea for trouble
Life is full of trouble, and we must shoulder our share with the
best grace we can. We may only seek to lighten it, for to avoid it is
impossible. There is one sovereign panacea, however--work. Brooding over
trouble is like surrounding oneself with a fog, it magnifies all objects seen
through it. Occupation of the mind prevents this; any hard work, manual work
even, gives the mind other matters of concern, and also tires the body so as to
ensure sleep. He who knows that power is inborn, that people are weak because
they look for good out of circumstances instead of themselves, throws himself
upon his own personality, and stands in an erect position, commands his limbs,
and succeeds in achievements, because he perceives it lies with himself to
strengthen and develop his faculties.
Profit in all labour
In an article on “The lady who does her own work,” Mrs.
Harriet Beecher Stowe dwells on the value of housework in giving the very
healthiest form of exercise, and for the average woman shows it to be far
preferable to the work of the masseurs,
who, even in those days, more than thirty years ago, seem to have found plenty
of patients. “Would it not be quite as cheerful and less expensive a process,”
she asks, “if young girls from early life developed the muscles in sweeping,
dusting, ironing, rubbing furniture, and all the multiplied domestic processess
which our grandmother’s knew of?” and then adds: “I will venture to say that
our grandmothers in a week went over every movement that any gymnast has
invented, and went over them to some productive purpose, too.” Here is a hint
that women with thin arms would do well to take. It is said to be really a fact
that Clara Louise Kellogg, the singer, when a young girl, was much annoyed by
the attenuated appearance of her arms when she began to don evening dress at
her crowded concerts. Some one recommended a brisk use of the broom, which
advice she followed, and soon had a round, plump member as the reward of her
labour. If a thin, listless girl, with a dull eye and stare, can by any means
be persuaded to try the “broom cure,” she will be astonished to find what a
beautifier it really is.
Verse 26
In the fear of the Lord is strong confidence: and His children
shall have a place of refuge.
Godly fear and its goodly consequence
Has it never surprised you that there should be such sentences as
these in the Book of inspiration--secular proverbs interspersed with spiritual
proverbs--the secular and the spiritual all put together without any division
or classification. The hard and fast line which is made to divide the secular
from the religious is fraught with innumerable injuries.
I. What is this
fear of the Lord? Fear stands for true godliness. It is a short way of
expressing real faith, hope, love, holiness of living, and every grace. There
is a something more tender, more touching, more real about fear than there is
about some people’s faith, which faith may very readily verge upon presumption. But in
speaking of fear we must always discriminate. There is a fear with which a
Christian has nothing to do. What is the fear that a well-ordered,
well-disciplined, beloved child has of his own father?
1. He has an awe of him which arises out of admiration of his
character.
2. He is sure to be very deferential in his father’s presence.
3. He fears at any time to intrude upon his father’s prerogative.
4. He dreads everything which might cause his father’s displeasure.
II. Wherein is the
confidence of godly fear seen? The history of men that have feared God may
enlighten us on this matter, e.g., Job, Habakkuk. The
confidence will not only appear in time of trouble, it will appear also in acts
of obedience. The same confidence will develop itself when persecution is
involved, and when we have to bear witness to the truth.
III. Whereupon is
this confidence built? They that fear God know God to be infinitely loving to
them, to be immutable and unchangeable, to be unsearchingly wise and
omnipotently strong on their behalf; they know that an atonement has been made
for their sins, and that the Spirit of God dwells in them.
IV. How this
confidence and this fear are favoured of God. The promise is, “His children
shall have a place of refuge.” Those who fear God and have confidence in Him
are His children. There is a heaven lying asleep within those words, “His
children.” For the “place of refuge” finds illustration in Noah, Lot, Israel,
Ruth, Elijah, Christians at Pella, etc. Moses Stuart says the text means that
the children of those who fear God shall have a place of refuge. And there are many precious
texts that speak thus of our children. (C. H. Spurgeon.)
Godliness, safety, and life
I. That godliness
is safety. “The fear of the Lord is strong confidence.” The godly are safe. God
is their Refuge and Strength. They will not fear though the earth be removed.
We make three remarks about this refuge.
1. It is a provision against immense dangers.
2. It admits of the greatest freedom of action. A prison is a refuge
as well as a fortress. But all in this refuge have ample scope for action. The
sphere is as infinite as God.
3. It is accessible at all times and for all persons. Its gates are
open day and night.
II. That godliness
is life. The fear of the Lord is a fountain of life. Godliness is a fountain of
happiness--salubrious, abundant, perennial. (D. Thomas, D.D.)
Strong confidence
Fear prevents confidence, and sometimes destroys confidence; but
the “fear of the Lord” produces confidence. The text does not say that all
godly persons have confidence; some have not, because the body is weak or there
is some morbid feeling ruling the heart which should not control the emotions
and the affections. Godliness, where it has full play and free scope, will
invariably produce confidence. All the confidence of godly persons is not a
direct fruit of piety. Some confidence comes from constitutional conditions. It
is a matter of temperament.
I. Real godliness
involves confidence towards God. Because in such a case as this reconciliation
with God is complete. Not necessarily the realisation of reconciliation and the
fruits and effects of it. If reconciliation in the case of those who fear the
Lord be complete, confidence cannot but be restored by such reconciliation.
There springs up between them that “fear the Lord and God,” that which may be
called filial friendship; and in this there is strong confidence, Further, the
intercourse of the godly with heaven is perfectly unfettered. And there is, in
the case of those who “fear the Lord,” happy dependence; such as that of the
babe upon its mother. We are not always to be asking God for an explanation of
His doings, we are to trust Him. There is motherhood as truly as fatherhood in
God.
II. Real godliness
produces confidence towards men. Not impudence; not boldness of the evil kind;
but that confidence which is perfectly consistent with deep humility, and which
works together with that spirit which is ever ready to put honour on another.
Do not mistake
this confidence towards men. This confidence is the confidence of conscious
uprightness. As in the case of Job. But it is not the self-conceit which says,
“Stand by, I am holier than thou.”
III. The confidence
which real godliness awakens is adapted to all circumstances. In danger it
becomes boldness. In duty and work it becomes conscious power. The godly man is
not a fatalist.
IV. A confidence
which abides to the end. It goes with a man to the uttermost, it carries him
right through. It endures because the principles out of which it is established
endure. Faith endures. Hope endures. This confidence will be strong enough to
do all the work which you, in this world of sin and sorrow, may require from
it. Then do not be content without strong confidence. And endeavour to promote
this confidence, especially among weak and timid Christians. (S.
Martin, M.A.)
Fear a confidence
Fear is confidence; the words sound strangely. They are strange
indeed, but true. To fear God aright is to be delivered from all fear. “His
salvation is nigh them that fear Him.” To have such a neighbour is strong
consolation to a human spirit in this howling wilderness. The fear which brings
a sinner submissive and trustful to the sacrifice and righteousness of the
Substitute is itself a confidence. The great and terrible God becomes the
“dwelling-rock” of the fugitive. (W. Arnot.)
The fear of the Lord and its advantages
Religion, in the life of a man who regularly lives to God, always
appears in an aspect uninteresting and unlovely to the irreligious. And so they
speak of it. It is needful, therefore, that religion should be honoured.
I. The habit which
the text exhibits. “The fear of the Lord.” Fear, in its most comprehensive and
general definition, is that emotion arising from the prospect of danger, either
real or imaginary. In spiritual things it has a twofold character.
1. Slavish fear, or mere dread of Jehovah in His character as Judge.
This fear must not be put in the place of religion.
2. Filial fear. Analogous to the emotion properly exercised by
children towards parents; it is exercised by all those who have undergone a
redemption from slavish fear and a renovation of heart by the influence of the
Divine Spirit. It arises from a deep and humble reverence of the Divine
perfections and from a practical desire to walk in obedience to the Divine
commandments. It is principally included in the direction of all the affections
towards Jehovah and the exhibition of practical religion in the life and
conversation. The filial fear of the Lord is by no means inconsistent with the
love cf the Lord.
II. The advantages
which this mental habit always and invariably secures. The fear of God excludes
all other fear, and he who has it has a sanctuary in which his soul shall abide
in security, and safety, and peace, while looking beyond the scenes of this
present life for the perfect enjoyment of interminable and imperishable
felicity. Notice three facts embodied in the principle.
1. The fear of the Lord removes the terrors of conscience. Conscience
is the judge of a man’s mind with regard to a man’s own actions. An accusing
conscience is one that sets before the spirit of a man the array of his crimes.
The fear of the Lord prevents the accusations of conscience and brings the soul
into a state of peace.
2. The fear of the Lord removes also the terrors of temporal
chastisement. But the chastening of God is always for our profit; and in
connection with the profit arising from chastisement there are peculiar
comforts.
3. The fear of the Lord removes the terrors of death and of futurity.
He who has God for his friend must look, not only without fear, but with hope
and joy, to the last moment of dissolution, and his entrance into the mysteries of the awful
world of futurity. (James Parsons.)
The advantages of religious principle
The “fear of the Lord” is here put for all gracious principles,
producing gracious practices.
1. Where this reigns it produces a holy security and serenity of
mind.
2. It entails a blessing on posterity.
3. It is an overflowing and everflowing spring of comfort and joy. It
is a “fountain of life,” yielding constant pleasure and satisfaction to the
soul.
4. It is a sovereign antidote against sin and temptation. Those that
have a true relish of the pleasures
of serious godliness will not be allured by the baits of sin to swallow its
hook; they know where they can obtain better things than any it can pretend to
offer. (Matthew Henry.)
The children’s place of refuge
(to children):--What is a place of refuge? In the Isle of Man
there is a tower in the sea which is known as “the Tower of Refuge.” Just under
the waters is a cruel rock, and many a boat has been struck upon it and lost,
so the wife of one of the governors has had this tower built, and sailors and
fishermen, instead of a dangerous rock, find shelter, a dry room, and something
to eat and drink. Who is it in the text who are to have a place of refuge? Not
the fathers, not the mothers, but “His children.” But who are God’s children?
Every child that comes into the world is God’s child. But it is possible for a
little boy or girl to be one of God’s children and not know it. If you will
give your heart to the Lord God, if you will love Him, you will find out that
you are one of God’s children. God is often grieved because His boys and girls
do not know Him. God is your Father, and He likes to know that you know Him.
Now, boys and girls have their troubles. We big people sometimes forget that
when little people have little cares they are just as hard for them to bear. If
you have troubles you want a place of refuge into which you can escape. The
place of refuge for you is the heart of Jesus. If you ask Jesus to let you come
He will let you come, and you will know Jesus if you get into His heart. The
heart of Jesus is a great heart--it is large enough to take us all in, boys and
girls and men and women. And now is the very best time for you to come and find
your place of refuge in the heart of Jesus. Remember that your place of refuge
is always close to you. Jesus is always willing to hear and willing to answer
you. (W. J. Woods, B.A.)
Verse 27
The fear of the Lord is a fountain of life.
The fountain of life
I. Something that
needs replenishing. Life is a fire--it must be kept alight; a lamp--it needs
oil; energy--it demands a nervous sustentation. So with spiritual life--it
cannot continue without food.
II. Something to
replenish man’s life. “The fear of the Lord.” Here is rich provender called a
“fountain”--continuous, inexhaustible, pure--the source, not the stream. How is
it a fountain of life?
1. Because it enables us to assimilate Divine food.
2. Because it is the key which unlocks the tap. (Homilist.)
He that is slow to wrath is of great understanding.
Sinful anger
The scope of these words is to beat down sinful anger, a common
evil, producing much mischief. In them there is--
1. The excellency of meekness, and--
2. The mischief
of passionateness, and the evil thereof.
I. The man that is
slow of wrath or anger snows great wisdom and understanding in his meek and
peaceable disposition and deportment.
1. The nature of wrath or anger in general. Anger or wrath is a
passion which is not of itself sinful, but is either good or ill, as it is
regulated; and so it differs from fretting, murmuring, and envy, which can
never be good or allowable in any case. Anger is a servant to the meek, but a
master to the passionate. The passion of anger is like wind to a ship. If there
be a dead calm, and the winds blow not at all, or very weakly, the ship does
not make way. And if men be so stupid, indolent, and unconcerned, that their
spirits will not stir in them, whatever dishonour they see done to God, these
are standing still in the way to heaven. If the wind is brisk enough, but yet
is contrary, the ship will at best have much ado with it, and may be driven
into a shore which the crew desired not to see. So if men’s anger be in itself
sinful, it cannot fail of an unhappy event, driving the soul into much sin.
Though the wind be not contrary, yet if it be too impetuous and violent, it may
dash the ship on rocks and split it. Though a man’s anger may have a just
ground, yet if it prove excessive and boisterous it may run men headlong into
great mischiefs. The ingredients of anger are, a commotion or trouble of the
spirit, which ariseth from an apprehension of an injury. Hatred, which is bent
against the injury apprehended. Grief, on account of the party or parties
injured. A desire for the vindication of the right and honour of the injured.
Anger is a passion uneasy, to one’s self, compounded of bitter ingredients and
uneasy passions; in which one walks on slippery ground, where he is apt to fall
headlong.
2. What is it to be slow of wrath? Being slow to take up anger in
one’s own cause. Managing it warily, when it is taken up, being guided by the
light of reason, and not by the fire of passion, and being easy to lay it down.
The more slow that anger burns the easier it is to quench.
3. He who is slow of wrath is of great understanding. Such an one
thereby shows his duty to God, his sovereign lord, and to himself. He shows
that he understands Satan’s diligence and malice against him, his real
interest, and human nature. Be slow to wrath. It is a heaven-like disposition.
The comfort of society depends on it. It is necessary for a man’s own comfort.
It helps to keep ourselves and others from the snare of sin. But there is such
a thing as sinful slackness to anger, which may make us omit duties of justice
and charity.
II. The passionate
man proclaims his folly and naughtiness in his unbridled passion and sinful
anger.
1. The nature of sinful anger. Anger is sinful when it riseth without
a just ground, having no cause for it assigned by grace or right reason as
just. It may rise without any cause at all; or vainly, upon some slight or
trifling occasion unworthy of such notice. When it keeps no due proportion with
the offence. When it is not directed to the honour of God, and the destruction
of sin. When it makes no due difference between the offender and the offence.
When the effects of it are sinful. When it is kept up and continued beyond due
time.
2. The kinds of sinful anger. Sinful in itself; where there is no
just ground. Accidentally sinful; when ill-managed. There is an open and
impetuous anger called wrath. A pursuing, implacable wrath, called anger, which
is set upon revenge.
3. The effects of sinful anger. Mischievous to the body. Fires the
tongue in a particular manner. Disturbs society. Overclouds reason. Unfits a
man for duty. The passionate man proclaims his folly. He shows himself to be a
proud man, a weak man, incapable of ruling himself; an unmortified man; a rash
and precipitant man; an unwatchful man. Practical improvement of this
subject--Use of humiliation and conviction; of exhortation. Desire of provoking
and stirring up others to passion; for God’s sake, and for your neighbour’s
sake, as well as for your own sake. “Watch and pray, that ye enter not into
temptation.” And if at any time you are caught, hasten out of the snare.
Dallying with temptation is the fair way to entangle you further; therefore fly
from it as from a serpent, lest ye be stung to death thereby. (T.
Boston, D.D.)
Religion the restraint of impetuous passion
Death is at all times appalling to nature; but never so frightful as
when it comes by the hands of the public executioner. To this the text provides
an antidote. The man who lives in the “fear of the Lord” is not likely to die
an untimely, much less an ignominious death. The case of martyrs is excepted.
I. Explain the
nature of true religion. What is the principle, its rule, and its object.
1. Its principle is the love of God. This love to God must be
supreme. And wherever love is present, it will be evidenced by a desire to
comply with the wishes, and obey the commands of the person loved.
2. That the rule of true religion is the revealed will of God, as
found in the Scriptures.
3. The object of true religion is the glory of God. Religion in the
heart can never be satisfied with anything short of the Divine glory as the
great object of life.
II. While destitute
of the influence of religion, men are perpetually in danger of being overcome
by the impetuosity of their passions.
1. Principles directly opposite to those of true religion exist in
the human heart.
2. Circumstances are continually arising which may call these unholy
principles into active operation.
3. There is grave danger, in the absence of true religion, that
excited passion will prevail. Impetuosity can be effectually restrained and
subdued only by the power of religious principle. (Essex Remembrancer.)
Slow to wrath
Lord Macaulay has remarked that there are some unhappy men
constitutionally prone to the darker passions, men to whom bitter words are as
natural as snarling and biting to a ferocious dog; and he asserts that to come
into the world with this wretched mental disease is a greater calamity than to
be born blind or deaf. A man, he proceeds to say, who, having such a temper,
keeps it in subjection, and constrains himself to behave habitually with
justice and humanity towards those who are in his power, seems worthy of the
highest admiration. “There have been instances of this self command; and they
are among the most signal triumphs of philosophy and religion.” In eulogies of
the Emperor Justinian this characteristic is not to be slighted, that he was “a
master of the angry passions, which rage with such destructive violence in the
breast of a despot.” Of Mohammed we are told that he was naturally irritable,
but had brought his temper under great control, so that even in the
self-indulgent intercourse of domestic life he was kind and tolerant. “I served
him from the time I was eight years old,” said his servant Anus, “and he never
scolded me for anything, though things were spoilt by me.” Adam Smith traces
from school and playground the progress and, so to speak, natural history of
self-control, and shows on what grounds, and in what way, the child advances in
self-command, studies to be more and more master of itself, and tries to
exercise over its
own feelings “a discipline which the practice of the longest life is very
seldom sufficient to bring to complete perfection.” (W. Arnot, D.D.)
A sound heart is the life of the flesh.
Heart and health
A “sound heart” is a heart that gives its supreme affection to the
supremely good. All other hearts are more or less rotten. Such a heart, the
text informs us, is the condition of physical health; it is the very “life of
the flesh.” True, science can demonstrate this fact in many ways. Physical
health requires attention to certain laws; these laws to be attended to must be
understood; the understanding of these laws requires study; the proper study of
them is only insured by a supreme sympathy of heart with the law-giver. Every
man’s experience, as well as science, attests this fact. The influence of the
emotions of the heart upon the state of the body even the dullest recognises.
The passions of grief, disappointment, anger, jealousy and revenge, in
proportion to their strength derange the bodily system. On the other hand,
pleasurable emotions give buoyancy and vigour to the body.
I. That a man’s
bodily health, where the organisation is normally good, is very much in his own
hands. Heaven has given us the means and the motives to cultivate happy
conditions of the heart. “Keep thy heart with all diligence.” We infer from
this fact--
II. That
christianity is an indispensable agent in removing man’s physical diseases.
III. That medical
science will always be ineffective until it practically concerns itself with
the moral diseases and cures of the mind. The medical practitioner should
know--
IV. That as the
true morality of the world advances, the physical health of the world will
improve. A drainage to carry away all the foul passions of the heart is the
desideratum. The man who is most successful in his efforts, through
Christianity, to promote a moral renovation of hearts is the greatest philanthropist. (D.
Thomas, D.D.)
But envy is the rottenness
of the bones.
The nature and character of envy
All the laws of nature, as far as they comprehend the duties we
owe to one another, may be reduced to this one great principle of universal
benevolence, viz., that we lay it down as the fixed and fundamental rule of all
our actions, to do all manner of good, and to abstain from all manner of evil.
The motives to this conduct, besides the beauty and agreeableness of it, are
these--
1. That all mankind in reality consult their own interest best, when
they contribute to the good of the whole.
2. That there is an intrinsic pleasure resulting from the practice of
virtue.
3. That it recommends us to the love and esteem of all mankind.
Anguish of heart, hatred, disesteem, and insecurity, are the natural rewards of
iniquity, even in this world. This is nowhere more conspicuous than in the
passion of vice and envy. A “sound heart,” is literally a heart of lenity or
medicine. “Envy” is a leaven that sours and corrupts, sets all the humours upon
the fret, and is the bane of all that is good and beautiful and desirable in
life.
I. The nature and
origin of envy; and who are they that are most subject to it. Envy is a pain or
uneasiness, arising from an apprehension of the prosperity and good fortune of
others; not because we suffer for their welfare, but merely because their
condition is bettered. There is a strong jealousy of preeminence and
superiority implanted in our nature by Almighty God, for wise and noble
purposes. When this principle takes root in a good mind, it is called
emulation. But when this principle meets with an evil, corrupt disposition, it
degenerates into envy, the most malignant and hateful passion in human nature,
the worst weed of the worst soil. This passion affects us chiefly in relation
to our equals. If we find we have equalled or exceeded those of like birth, the
natural consequence is joy and complacency; but if we are exceeded by them,
emulation or envy. The persons most subject to envy are the covetous; men of
little or mean spirits; men of extraordinary endowments and abilities, who cannot
bear a rival; proud men; and old men.
II. The symptoms by
which envy may be known.
1. When we find ourselves averse from doing a person good offices.
2. When we are pleased with the evil of others.
3. When we manifest a censorious disposition; silencing the good
actions of others, or exposing the bad.
4. When we have a discontented, querulous, and quarrelsome
disposition.
III. The ill effects
of envy.
1. To the envious person it is “rottenness in his bones.” It wastes
the body, and keeps the mind in a ferment. It kills our quiet and our virtue
also.
2. It exposes a man to the just hatred and aversion of all mankind;
and spreads its malignant influence wherever it comes.
IV. The best
remedies for the cure of this pernicious passion.
1. Settle our opinion of things, and endeavour to take a right
estimate of them, according to the law of God.
2. Make a right judgment of our own worth and abilities.
3. Reflect seriously upon the vanity and insignificancy of all
worldly advantages.
4. Think of God, who takes pleasure in the happiness of all His
creatures. (J. Delany.)
He that oppresseth the poor reproacheth his Maker.
Oppression of the poor a reproach to their Maker
Every man acting his part in his social capacity is “a spectacle.”
Society is an organisation of rational creatures, acting together for some
good. Society is a commonwealth of human nature in close connection with God.
And so every man becomes his “brother’s keeper.”
I. Human nature,
as involving a crime--“oppressing the poor.”
1. By political injustice. When they have no proper organ for
expressing their wants, or have a voice in the representation of their country,
or a free agency in all the enactments of their country.
2. By social neglect. When the state, as a body, allows vast masses
of accumulating distress and ignorance and misery to grow up around it.
3. By mental debasement. Real, true, solid Christian education
consists in three things--in giving the mind great truths, in imparting to the
mind great motives, in the bestowment of great principles.
II. The
consequence--the maker is reproached. The poor cannot but think ill of God,
when society, which assumes to be His arrangement, presses so heavily upon
them. (R. Montgomery, M.A.)
Godliness and humanity
Piety and philanthropy are essentially one. Wherever there is
piety or godliness, there is philanthropy. Philanthropy is the offspring of all
true religion. The text teaches--
I. That inhumanity
is ungodliness. There is a great deal of inhumanity in the world, the poor have
to endure a great deal of “oppression.” Superior force is exerted to exact
their labours for the most inadequate remuneration, and thus to “grind their
faces.” All this oppression of the poor is a reproach of God; he who does it
“reproacheth his Maker.” He reproaches his Maker--
1. By disregarding that identity of nature with which our Maker has
endowed all classes.
2. By disregarding those laws which our Maker has enjoined concerning
the poor (Leviticus 25:35-36; Deuteronomy 15:11).
II. True humanity
is godliness. “He that honoureth Him, hath mercy on the poor.” He that
honoureth God, by loving Him supremely, and serving Him, will have mercy on the
poor. There is, it is true, a fickle, sentimental, natural mercifulness for the
poor, which has no connection with godliness, but this is not true humanity.
True humanity is that which sympathises with man, as the offspring of God, the
victim of moral evil, the child of immortality, and which consecrates itself in
the Spirit of Christ to ameliorate his woes and redeem his soul, and this is godliness
in its practical development (Isaiah 58:6-7). (Homilist.)
The wicked is driven away in his wickedness; but the righteous
hath hope in his death.
The wisdom of religion justified in the different ends of good and
bad men
For the most part, the end of good men is full of peace and
comfort, and good hopes of their future condition; but the end of bad men quite
contrary, full of anguish and trouble, without peace or comfort, or hope of any
good to befall them afterwards. If this be generally true, it is a mighty
testimony on the behalf of piety and virtue. It is as good as a demonstration
that the religious man is in the right.
I. This
observation is generally true. It is enough to appeal to the common and daily
experience of mankind (Psalms 37:37). When good men come to die,
they have commonly a great calm and serenity in their minds, and are full of
good hopes of God’s mercy and favour. But there are exceptions, both to the
peace of the righteous and to the misery of the wicked, in death. Some good men
are melancholy and dispirited. They may be naturally of a dark temper. The
quiet death of a bad man may be explained by disease; or stupidity, through
ignorance or gross sensuality; or the delusion of false principles.
II. Whence does
this difference proceed? It is founded in the true nature and reason of the
things themselves; in the nature of religion and virtue, and of impiety and
vice.
1. A religious and virtuous life is a real ground of peace and
serenity of mind, of comfort and joy, under all the evils and calamities of
life, and especially at the hour
of death.
2. Impiety and wickedness is a real foundation of guilt and fear, of
horror and despair, in the day of adversity and affliction, and more especially
in the approaches of death.
II. If this be
true, it is a demonstration on the side of religion. Upon three accounts.
1. Because the principles of religion, and the practice of them in a
virtuous life, when they come to the last and utmost trial, do hold out, and
are a firm and unshaken foundation of peace and comfort to us.
2. That they minister comfort to us in the most needful and desirable
time.
3. That when men are commonly more serious and sober and impartial,
and when their declarations and words are thought to be of greater weight and
credit, they give this testimony to religion and virtue, and against impiety
and vice. (J. Tillotson, D.D.)
Neither hope nor fear in death
Mr. Robert Owen once visited a gentleman who was a
believer. In walking out they came to the gentleman’s family grave. Owen,
addressing him, said, “There is one advantage I have over Christians; I am not
afraid to die; but if some of my business were settled, I should be perfectly
willing to die at any moment.” “Well,” said his companion, “you say you have no
fear of death--have you any hope in death?” After a solemn pause, he replied,
“No!” “Then,” replied the gentleman, “you are on the level with that brute; he
has fed till he is satisfied, and stands in the shade, whisking off the flies,
and has neither fear nor hope.”
The different end of the righteous and the wicked
As to the death of a wicked man, here is--
1. The manner of his passing out of the world. He is “driven away.”
2. The state he passeth away into. He dies in a hopeless state. The
righteous hath hope in his death. He has the grace of hope, and the
well-founded expectation of better things than he ever had in this world.
I. How, and in
what sense, are the wicked “driven away in their wickedness at death.” What is
meant by their being “driven away”? Three things; they shall be taken away
suddenly, violently, and irresistibly. Whence are they driven and whither? They
are driven out of this world, where they have sinned, into the other world,
where they must be judged. They are driven out of the society of the saints on
earth, into the society of the lost in hell. They are driven out of time into
eternity. They are driven out of their specious pretences to piety. They are
driven away from all means of grace, quite out of all prospect of mercy. In
what respects may they be said to be driven away in their wickedness? In
respect of their being driven away in their sinful, unconverted state. They die
sinning, acting wickedly against God, loaded with the guilt of their sins, and
under the absolute power of their wickedness.
II. The hopelessness
of the state of unrenewed men at their death. Consider four things.
1. Death cuts off their hopes and prospects of peace and pleasure in
this life.
2. When death comes, they have no solid ground to hope for eternal
happiness.
3. Death roots up their delusive hopes.
4. Death makes their state absolutely and for ever hopeless.
Exhortation.
III. The state of
the godly in death is a hopeful state.
1. They have a trusty good Friend before them in the other world.
2. They shall have a safe passage through to the other world.
3. They shall have a joyful entrance into another world. Objection:
How comes it to pass that many of the godly, when dying, are full of fears, and
have little hope? Answer: The fears are usually consequences of states of
bodily health; but they may be due to flagging spiritual life. Improvement: How
to prepare for death, so that we may die comfortably.
Hope in death
I. The character
of the righteous. The peculiar distinction between the righteous and the wicked
lies in the heart, not in the understanding.
II. The truth
asserted in the text. The assertion is true, though there may be some apparent
exceptions There is nothing preceding, attending, or following death, which can
destroy the foundation of the hope of the righteous.
1. A clear and just sense of their guilt and ill desert in the sight
of God cannot destroy their hope in Christ.
2. There is nothing in the thoughts of leaving this world which can
destroy their hope.
3. There is nothing in the prospect of having a more constant and
realising sense of the Divine presence which can destroy their hope.
4. The prospect of being for ever united with perfectly holy
creatures cannot destroy their hope.
5. Nor in the prospect of the holy employment of heaven.
6. Nor in seeing the displays of Divine justice upon the vessels of
wrath after death.
7. Nor in seeing all the Divine purposes completely accomplished and
unfolded.
8. Nor the prospect of existing for ever. Improvement of the subject:
The hope of the righteous
The Old Testament deals much with the present life; the New
Testament much with the future. But the one does not teach a different thing
from the other. Hope is the grand element in the religion of the righteous. A
righteous man is a hopeful man.
1. There is the hope of Divine support in death itself.
2. There is the hope of complete deliverance from the evils incident
to a physical existence.
3. There is the hope of introduction to unmingled and permanent good.
(James Foster, M.A.)
Hope in death
1. An enemy all must meet. Death.
2. A privilege all must envy. Hope in death.
3. A dispensation all must approve of. The righteous hath hope in his
death. (Sketches of Four Hundred Sermons.)
The death of the wicked
1. What he is driven from. A large measure of happiness, and from all
sources of moral improvement.
2. Where he is driven to. Out of time into eternity, and from the
presence of God.
3. What he carries with him. His wickedness; the accumulated sins of
a whole life, and a fixed character of evil. Learn--
A great contrast
I. In life.
1. The difference is real, not imaginary. It is in the inward
disposition, as well as in the outward conduct.
2. The difference is manifest. The ruling disposition, which is the
life of character, and which is essentially different in both, makes itself
known by its fruit.
3. The difference is increasing. These two characters continue to
show forth their difference, and to go further from each other for ever.
II. In death. “The
wicked is driven away in his wickedness”--
1. As by a storm. He has no foundation to stand upon. He has no hold upon anything
real, lasting.
2. As a culprit is led away to his execution. There is no resignation
on his part to a superior will than his own. He views the past with remorse,
and anticipates the unknown future with gloom and fear. “But the righteous hath
hope in his death.” This is an indication of strength, not weakness. He hath
hope, even in death, when all things that are seen vanish away.
Some reasons for his hope:
1. The Bible, as he reads it and believes it; the light which came
from heaven drives away the gloom of the dark valley, and reveals the land
beyond.
2. He is at peace with God. God is known by him as his Father,
Friend, and Saviour. Love to God, in his heart, has put away fear.
3. He is confident that his Redeemer has absolute control over all
things; that He is Lord of the future. His hope, therefore, is such that, like
Fuller, he is not afraid to plunge into eternity. The text is a proof of a
belief in a future state of rewards and punishments in the time of Solomon. (Homiletic
Monthly.)
The wise man’s verdict
I. The punishment
to be inflicted upon a certain man.
1. The name of the offender. Wicked.
2. The nature of the offence. Malice.
3. The punishment; in three degrees. As begun in this life. Increased
at the time of death. Perfected at the day of judgment.
II. The conclusion
of the righteous.
1. What is a righteous man?
2. What is it to have hope in death? (S. Hieron.)
Hopeless and hopeful dying
I. The hopeless.
Whose? “The wicked”--the unconverted. What?
1. The condition in which he dies. “In his wickedness.” He lived
careless and indifferent, encased in false hope; or hardened and scoffing,
fighting against God. So he dies. Driven away not from, but in his wickedness.
Death makes no change of character. “Unjust still.”
2. The compulsion under which he dies. “Driven away.” Ejected from
this life’s engagements, enjoyments, and means of improvement. Torn away from
possessions, pursuits, pleasures, and prospects here. “This night--thy
soul--then whose,” etc.? Death takes no bribes. Wishes and protests unheeded.
“Driven . . . chased out,” etc. (Job 18:18).
II. The hopeful.
Whose, “the righteous” in moral position, principle, practice. What?--Hopeful
of--
1. The Divine support in it.
2. Decisive victory over it. Prospective--Grave robbed. “Resurrection
of life.”
3. Heavenly glory after it.
The objects, grounds, and evidences of the hope of the righteous
Men will leave the world according to their conduct in it.
I. The objects.
1. His hope of support in death; of the immortality of the soul; of
the resurrection of the body; and of perfect happiness in heaven.
II. The grounds and
evidences. The foundation of the hope is the free mercy of God, which can be
communicated only through Jesus Christ. Evidence of this hope is that the
righteous man finds, upon a thorough trial, that the characters which God has declared essentially
necessary to salvation do belong to him.
III. The various
limitations and degrees of a good hope in death. A good hope is always
supported by evidence, and according to the degree of evidence is the degree of
hope. Different believers, at different times, have different degrees of
evidence. Much depends on weakness of body, mind, or heart. But every righteous
man has a substantial reason to hope, whether he clearly sees it or not. Good
men do, in fact, usually enjoy a comfortable hope. (S. Davies, A.M.)
The two departures
I. The doom of the
wicked. As smoke is driven by the wind, so will the wicked perish in the day of
wrath. We are not able to form a right conception of what it is to be and abide
in wickedness. Because it is so near us, we do not know it.
II. The hope of the
just. Hope, always lovely, is then sweetest when it beams from heaven through
the gloom that gathers round the grave. (W. Arnot.)
Hope beyond the grave
I. The character
of the righteous.
1. He is one who has been convinced of his unrighteousness.
2. One who is made the partaker of righteous principles.
3. One who is righteous and holy in his life.
II. The hope of the
righteous. This hope has for its object future spiritual and eternal blessings.
It is called a “good hope through grace,” because we are indebted for it to the
grace and favour of God; and because it is wrought in us by the gracious
influences of the Divine Spirit. Eternal life includes the immortality of the
soul--the everlasting, conscious existence of the rational mind; the
resurrection of the body; and the enjoyment of eternal happiness. (J.
Entwistle.)
An awful death
Three things implied in the death of the wicked are here set
forth.
I. A very solemn
change. He is “driven away.”
1. Whence?
2. Whither? To the grave as to his body, to eternal retribution as to
his soul. The death of the wicked implies--
II. A great
personal reluctance. He does not go away, he is not drawn away; he is “driven
away.”
1. All the sympathies of his nature are centred in this life. They are all twined
around earthly objects, as the ivy around the old castle. They are all more
deeply rooted in the earth than the oak of centuries. He is in the world, and
the world is everything to him.
2. The future world is terribly repulsive to him. Not a ray of hope
breaks through his tremendous gloom; it is one dense mass of starless
thunder-cloud. This being the case, with what tenacity he clings to life! He
will not go, he cannot go, he must be “driven.” His death is not like the
gentle fall of the ripened fruit from its old branch in autumn, but like the
oak, uprooted, and dashed into the air, by a mighty whirlwind. It is not like a
vessel gliding to its chosen haven, but like a bark driven by a furious wind to
a shore it shrinks from with horror. “Driven away!” The death of the wicked, as
here indicated, implies--
III. A terrible
retention of character. He is “driven away” in his wickedness. He carries his
wickedness with him. This is the worst part of the whole. He carries his vile
thoughts, his corrupt passions, his sinful purposes, his depraved habits, his
accumulated guilt, with him. He will leave everything else behind but
this--this adheres to him. He can no more flee from it than from himself. This
wickedness will be the millstone to press him downward into deeper, darker
depths for ever; the poison that will rankle in the veins for ever; the fuel
that will feed the flames for ever. O sinner, lay down this wickedness at the
foot of the atoning and soul-renovating Cross! (Homilist.)
The righteous and wicked in their death
The text--
I. Describes the
dreadful termination of a course of irreligion and of sin.
1. Who are the wicked? The term is generally restricted to “sinners
of the baser sort”--those whose lives are grossly sensual. But Scripture
regards it as the appropriate designation of all who are in an unregenerate
state; all who are destitute of the fear and love of God, who habitually
transgress His law, and practically disregard His gospel.
2. What will be the issue of their career? Note the manner in which
he dies. Reluctantly. Unavoidably. The condition in which he dies. In his sins,
with all his guilt on his head, and all his depravity in his heart.
II. Describes the
blessings of those who die in the Lord.
1. Who is righteous? Not simply believers, but regenerated and converted sinners.
2. What is the privilege of the righteous? He has hope in his death.
That hope is glorious in its object. It is sure in its foundation. It is
felicitating in its influence. (J. Corney.)
Driven away out of the world
He cleaves so closely to the world that he cannot find in his
heart to leave it, but is driven away out of it; his soul is required, is
forced from him. And sin cleaves so closely to him that it is inseparable; it
goes with him into another world; he is driven away “in his wickedness,” dies
in his sins, under the guilt and power of them, unjustified, unsanctified. His
wickedness is the storm in which he is hurried away, as chaff before the wind,
chased out of the world. (Matthew Henry.)
The hope of the righteous
I. There is the
hope of divine support in death itself. “As thy day,” etc.
II. There is the
hope of complete deliverance from the evils incident to a physical existence.
In this life the soul is imprisoned. Its heavenly and spiritual tendency is
retarded by its companion of dust. Spiritual life has its thought, feeling, and
expression limited and baffled by physical boundaries. A prolonged mental
exercise is followed by fatigue and reaction, so is it with spiritual exercises
and pleasures. Death sets the righteous free from all these evils. It takes
down the decaying, exposed, and inferior tabernacle, that the guest within may
come forth to light and liberty. It introduces the soul to perfection of being,
activity, and enjoyment.
III. There is the
hope of introduction to unmingled and permanent good. (Jas. Foster, M.A.)
Hope in death
“My breath is short, and I have little hopes, since my late
relapse, of much further usefulness. A few exertions, like the last struggles
of a dying man, or glimmering flashes of a taper just burning out, is all that
can be expected from me. But, blessed be God! the taper will be lighted up
again in heaven.” (G. Whitefield.)
Ready for death
The Christian, at his death, should not be like the child, who is
forced by the rod to quit his play, but like one who is wearied of it, and
willing to go to bed. Neither ought he to be like the mariner, whose vessel is
drifted by the violence of the tempest from the shore, tossed to and fro upon
the ocean, and at last suffers wreck and destruction; but like one who is ready
for the voyage, and, the moment the wind is favourable, cheerfully weighs
anchor, and, full of hope and joy, launches forth into the deep. (R.
Scriver.)
A Christian’s death
I have read of a painter who was painting “Death”; and he painted
Death as we generally see Death painted--a skeleton and a scythe! That is a
horrid way of painting it! A good man coming by said, “That is not the way to
paint Death: you should paint him a beautiful bright angel with a golden key in
his hand to open the door and let us into heaven.” That is Death to the Christian.
When Bishop Beveridge was dying, the good man said, “If this be dying, I wish I
could die for ever.” You remember in the “Pilgrim’s Progress,” when Christian
and his friend Hopeful come to die, it is represented as if they were crossing
a river. Christian gets somewhat afraid. “Cheer up, brother!” says Hopeful, “I
feel the bottom, and it is quite firm and sound. Cheer up, brother!” Then after
a little while Christian said, “I see Him again; and He tells me, ‘When thou
passest through the waters, I will be with thee.’” Then he also found ground to
stand upon, and the rest of the water was so shallow that he could walk in it.
And after a few minutes more they both found themselves at the gate of the
Celestial City! (J. Vaughan, M.A.)
The death of the wicked and of the righteous
I. The wicked is
driven away in his wickedness.
1. Wicked men are taken out of the world against their will, and by a
power which they cannot withstand.
2. They die with their souls unrenewed and their characters
unchanged.
3. They go to receive the punish- ment of their sins.
II. The righteous
hath hope in his death. Though they may not be able to express themselves in
the language of assurance and exultation, yet will there be a believing
dependence on the mercy and faithfulness of God. And even though all hope
should seem gone, and the manifestations of the Divine presence be withdrawn,
yet even then would the declaration of our text be true. For as, on the one
hand, the real certainty of our salvation is not augmented or diminished by our
present feelings, however the evidence of it to ourselves may be affected, so,
on the other, the position--the righteous have hope in their death--is not to
be limited merely to express the feelings which the righteous may experience at
death, but expresses also the security of their state. The foundation, as well
as the objects of hope, remain firm and immutable. It is in the weakness of
nature that the supporting energy of grace is most apparent, and the power of
the Saviour is most conspicuously displayed. And how often hath it happened
that, in the midst of
utmost exhaustion, when all further utterance had ceased, the soul has seemed
to catch a glimpse of future glory, and, reanimating the almost lifeless body,
hath proclaimed its assurance of the Divine love and mercy and protection, and
ascended to heaven in a song of holy triumph! (Alex. Fisher.)
A tranquil hope
An assured hope is not like a mountain torrent, but like a stream
flowing from a living fountain, and often so quietly that it is scarcely
visible but for the verdure of its banks. (W. Spring.)
Righteousness exalteth a nation.
The advantages of religion to societies
There cannot be a greater prejudice raised against anything than
to have it represented as inconvenient and hurtful to our temporal interests.
On this account religion has suffered in the opinion of many as being opposed
to our present welfare, and likely to rob men of the greatest advantages and
conveniences of life. He who would commend religion must reconcile it with the
happiness of mankind. The text declares religion and virtue to be advantageous
to the public prosperity of a nation. Satisfy men’s reason on this point.
I. Give an account
of this truth.
1. From the justice of the Divine Providence. Public bodies, or
communities of men, can only be rewarded and punished in this world. St. Austin
says that the mighty success and long prosperity of the Romans was reward given
them by God for their eminent justice and temperance, and other virtues. But
the general and crying sins of a nation cannot hope to escape public judgments.
Public judgments are the banks and shores upon which God breaks the insolency
of sinners, and stays their proud waves. The experience of all ages hath made
this good.
2. From the natural tendency of the thing. Religion and virtue, in
their own nature, conduce to the public interest. Religion is the greatest
obligation upon conscience to all civil offices and moral duties. Chastity,
temperance, and industry do, in their own nature, tend to health and plenty.
Truth and fidelity do create mutual love and goodwill. And so almost every vice
has some temporal inconvenience annexed to it, and naturally following it.
Religion and virtue naturally tend to good order and more easy government of
human society, because they have a good influence both upon magistrates and
subjects. Religion makes the people more obedient to government and more
peaceable one towards another.
II. Vindicate this
truth.
1. From the assertion that government may subsist well enough without
the belief of a God, and a state of rewards and punishments after this life.
2. From the assertion that virtue and vice are arbitrary things.
Inference from this discourse.
Politics and morals
Whatever is morally wrong cannot be politically right. (E.
Burke.)
Religion promotes civil welfare
As there is nothing in religion to counteract the design of a wise
system of civil polity, so there is nothing in a wise system of civil
government to counteract the design of the Christian religion. The exaltation
of the nation is the end of civil polity. Righteousness is the end of religion,
or rather is religion itself. (J. Saurin.)
The harmony of religion and civil polity
I. State the
question clearly. By religion, as exalting a nation, is not meant either the
religion of a cruel man, a superstitious person, or an enthusiast. Religion and
righteousness must be taken in the true sense of the terms. It is not affirmed that
the true religion is so necessary in all its doctrines, and in all the extent
of its precepts, that there are no instances of the flourishing of societies
which have not been wholly regulated by it. We only affirm that the most sure
method that a nation can take to support and exalt itself, is to follow the
laws of righteousness and the spirit of religion. It is not affirmed that in
every particular case religion is more successful in procuring some temporal
advantages than violation of it. We only affirm generally, that the more a
society practises virtue, the more prosperity win it enjoy. By “exaltation” is
not meant that sort of elevation to which worldly heroes aspire. If we
understand by “exalting a nation,” whatever governs with gentleness, negotiates
with success, attacks with courage, defends with resolution, and constitutes
the happiness of a people, then a nation is only exalted by righteousness. It
is not affirmed that the prosperity of such a nation would be so perfect as to
exclude all untoward circumstances. An argument against us is taken from the
abuses which religion has caused in society. This is removed by taking away
false ideas of religion. Another objection is taken from the case of some
idolatrous nations, that have arrived at a great height of worldly glory. A
third from some particular instance in which vice has proved of more advantage
to a state than virtue. A fourth from extravagant notions of glory. A fifth
from the evils which the most virtuous societies suffer.
II. Show the ground
of the maxim of the wise man. Open six sources of reflections.
1. The idea of society in general.
2. The constitution of each government in particular.
3. The nature of arts and sciences.
4. The conduct of Providence.
5. The promises of God Himself.
6. The history of all ages. (J. Saurin.)
Rectitude uplifting
Righteousness exalteth a nation.
I. In material
wealth. Truth, honesty, integrity in a people are the best guarantees of
commercial advancement. The more credit a nation has, the more business it can
do; and the more business, if rightly conducted, the more will be the
accumulation of wealth. It exalts--
II. In social
enjoyment. According as the principles of veracity, uprightness, and honour
reign in society, will be the freeness, the heartiness, and the enjoyment of
social intercourse.
III. In moral power.
The true majesty of a kingdom lies in its moral virtue. The state whose heart
beats loyally to the eternal principles of rectitude gains an influence upon
earth mightier than the mightiest armies or battalions can impart. (Homilist.)
National exaltation
I. “righteousness
exalteth a nation.” These words at once reveal to us the great secret in all
national improvement, national happiness, national peace and prosperity. Let us
not suppose that legislative enactments, criminal laws, courts of justice, and
houses of correction, ever can succeed in uprooting vice and implanting virtue,
in securing peace and protecting property, in removing sin and exalting the
nation. These truly should not be left undone; but never for one moment imagine
that in themselves they can remedy the evil. These never can change the heart
of man. Think not that a nation’s true, substantial, and lasting greatness
consists in power, wealth, noble edifices, princely palaces, extensive cities,
warlike achievements, naval victories, commercial enterprise, colonial
possessions. Be not dazzled with the glitter and glare of this mere external
appearance of greatness.
II. “but sin is a
reproach to any people.” This is a striking contrast, a painful transition.
From gazing with rapture upon the exaltation of righteousness, we are now to
move on to behold with sorrow the degradation of sin. Read the histories of the
ancients; and what was the blot which marred and defaced even the most enlightened
nations of old? Sin, idolatry, ungodliness, spiritual ignorance: they were
“without God in the world.” What was it which caused the Almighty to send
famines, pestilences, captivities, and finally destruction, upon His own
peculiar people, even the children of Israel? Sin. They rebelled against the
words of the Lord, and lightly esteemed the counsel of the Most High. But,
alas! we do not require to search the records of the ancients, traverse the
wide ocean, and wander to distant shores, to test the truth of this Scriptural
declaration. We have ocular demonstrations of it amongst our own people, in our
villages and towns. For, what is the blemish which is so visible upon all ranks
and classes? Sin. What is it which blackens, darkens, and deadens the noblest
mansions, alike with the meanest habitations, spreading misery, ignominy, and
wretchedness amongst and around us. (G. J. Morehead, M.A.)
Of the importance of righteousness to civil liberty and national
prosperity
To many the doctrine of this text appears paradoxical; by
some it is regarded as absurd. The idea is that industry and economy conduct
states to wealth and independence: while fleets and armies render that wealth
and independence secure and permanent. But good morals are the props and bulwarks
of society. “No man liveth unto himself.” Strong and intimate ties link us to
those around us. Each one has a relative function to fulfil, and a particular
portion to contribute to the general welfare. Kindness, protection, assistance,
countenance, must be given and received. In some points or other, we stand
exposed to the good or ill-will of every member of our community or nation.
Besides the intimate connection between good morals and the glory and happiness
of society, it may be maintained that righteousness, and righteousness only,
secures to civil liberty and national prosperity their establishment and
permanence. It cannot be that the love of liberty, a sentiment in the highest
degree exalted and refined, can pervade the bosom which is debased by
immoralities. Vices impair the understanding which distinguishes the solid
objects of the public weal. The same train of immoralities that perverts the
sentiments also debilitates the judgment, and enfeebles its range. (W.
Thorburn.)
The glory of a nation
Sin extends its influence over all the relations of life. To the
general corruption of mankind, the miseries of individuals, of families, and of
nations are owing. The chief good, the true interest of each of these, is to be
found only in the victory of truth over error, of holiness over sin.
I. An explanation
of the words “righteousness,” and “exaltation.” Righteousness signifies,
according to its primitive idea, full weight or measure. It is such a
conformity to some law which men are bound to obey as answers all its demands.
Exaltation means advancement or promotion to a state of dignity and honour,
usefulness and happiness. The exaltation of a nation consists in its
intellectual, moral, political, social, and physical excellence.
II. Illustrate the
manner in which revealed religion exalteth a nation.
1. Righteousness exalteth the intellectual state of a nation.
Righteousness encourages the cultivation of the mind, and enlightens the
reason.
2. Righteousness exalteth the moral state of a nation. It unfolds the
foundation of genuine morality, and affords the ability of conforming to its
precepts. Without the righteousness of faith there is no obedience to the
Divine law, such as it requires. Sinners, as such, are immoral in a strict
sense, because unrighteous, i.e., disobedient to God’s law. Righteousness, by
drawing forth into proper exercise the faculties, and forming correct habits,
exalts the morals of individuals and nations.
3. Righteousness exalteth the political state of a nation. It adds
its sanctions to the authority of government. It teaches and enforces
subordination. It establishes parental authority and family discipline, without
which civil communities cannot flourish.
4. Righteousness exalts the social state of a nation. By this is
meant their manners. It influences a people to combine gravity with
cheerfulness.
5. Righteousness exalteth a nation by promoting its physical state.
By this is meant its natural resources, such as its population, wealth, and
means of defence.
III. Examine the
proofs which history affords of this truth. So far as the principles of
righteousness are known among a nation, so far that nation is exalted. Every
system of religion will influence its followers according to the interest which
it excites in their feelings. Illustrate especially from the history of the
Jewish nation. Learn
The blessings of religion to a nation
Righteousness signifies justice and honest dealing. It may be
enlarged to include mercy and charity. A more comprehensive meaning is
universal obedience to the laws of God.
I. True religion
and piety exalteth a nation. Religion is the mother of justice, moderation,
mercy, and all other virtues.
1. This it does in itself; being in its own nature a truly great,
noble, and honourable thing. A nation’s power without piety is but an ability
to do mischief.
2. By virtue of its own natural fruits and consequences, it promotes
industry. It disposes men to mind the public good and honour of the nation.
II. Religion
procures the blessing of Divine providence upon the country. True religion
binds men together, and so makes them mighty and formidable, by removing the
causes of division, and by making them feel the happy effects of peace and
quietness. True religion increases a people into a multitude by securing chaste
marriages, and by inviting other people to resort to it. (Bishop Patrick
Symon.)
The benefits of righteousness
I. The beneficial
power of righteousness. Righteousness being regarded as the produce of
Christianity. If the precepts of the Bible were acted out by the members of the
community, there would be banished all that tends to produce discord to its
security. The influence of religion is of supreme value on the duties, and also
on the trials of life.
II. An objection
drawn from the discord to which Christianity has given rise. It must be
admitted that Christianity has, all along, been the occasion of much
disquietude and unhappiness. But the fault lies, not with Christianity, but
with man, who perverts God’s blessings. Admitting the fact, we must strike a
balance between the produced wretchedness and the produced happiness. (H.
Melvill.)
Our national sins and penalties
When we speak of a national sin we cannot mean anything but that
either the great bulk of the nation, or those who have a right to act on behalf
of the nation, have joined in the same wrong-doing. It is often necessary to
consider sins as the result of men’s joint action, whether that unity of action
be conscious or unconscious. A new character attaches to a man’s wrongdoing, if
he have joined others in doing it. It is sometimes thought that what is
unjustifiable in the individual, is justified when it is united action. But God
has surely attached evil issues to evil deeds, for the mass as certainly as for
the individual. Illustrate by the national sin which now leavens our whole
trade and commerce. Can it be denied that the want of uprightness which meets
us at every turn has risen to the proportion of a national sin? Healthy
business unquestionably gains enormously by mutual trust, and if all trust were
abolished, commerce would move in fetters. And yet trust is becoming more
difficult every day. The punishment appointed for such a sin is that the lesson
of guile will be learnt, and then practised on yourself in turn. Another
prevalent sin is, a kind of arrogance, which sometimes goes so far as to end in
a total forgetfulness that others have rights as well as we. All the world over,
the Englishman is known as the sternest and most resolute upholder of justice.
But this, strange to say, has one almost insurmountable element--the Englishman
is ever demanding, tacitly or openly, an acknowledgment of his own superiority.
He does not readily allow that others have rights as well as he, rights to be
respected as much as his. Rights may be confessed in the abstract, but a
practical assertion of the rights of others is repugnant to an Englishman. He
inclines to exalt, not righteousness, but strength. And yet what is more
glorious than a name of absolute uprightness? What nobler record for any nation
than that of never having put anything whatever, not even her own self, above
the call of what is right. It is not the first time that the choice for
strength rather than righteousness has been made. Illustrate from the later
Republic of Rome, and from the course Spain took with her colonial empire. (Archbishop
Temple.)
Christian polities
I. Some wrong
estimates of national greatness.
1. Some say a character for shrewdness.
2. The estimate of a diplomatist would be erroneous.
3. So would that of the social economist.
4. And the warrior.
5. The mere place-hunter.
6. And even the historian.
II. The proper
estimate of national greatness.
1. Righteousness supposes individual integrity. The character of a
people is determined by its units. Individual integrity means an adherence to
truth at all hazards.
2. Righteousness implies a respect for human nature. A recognition of
the value of life and the soul.
3. Righteousness farther involves the disposition that concedes to
our fellow-men the liberties we enjoy. A policy of monopoly is a policy of
unrighteousness.
4. Righteousness requires that political justice be rendered to other
nations.
5. It necessitates compliance with the law of progress. And--
6. That we regulate our political action by our duty to God. All political
convictions should contain the elements of godliness--piety and patriotism
should be joined in holy wedlock. (W. J. Acomb.)
Ministers of religion to aid national righteousness
Christian men sustain a twofold relation--a relation to the gospel
and a relation to the state. Their duty with respect to crime is like the duty
of a good gardener with respect to weeds. He will try to crowd out the weeds by
planting an abundance of good seed; but when the weeds succeed in getting root
and growing he will go about with his hoe and dig them out. Now, there are some
well-meaning people who believe
that Christian ministers, to say nothing of Christian laymen, ought to use the
first method in combating crime, but not the second. They hold that ministers
ought to preach and preach, whether they have any listeners to profit by their
preaching or not, but that they ought never to exhort voters as to their duty
in electing righteous lawmakers, or prod lazy or corrupt legislators, or rebuke
inefficient police officials. They would have us believe that ministers of the
gospel ought to merely plant the seeds of righteousness, and if the weeds of
sin come to poison the good seed utterly, well, never mind, it is not the
business of the ministers to try to root them out. There are good people who
hold that view; but it is untenable. These good people mean well, but they are
misguided. (G. F. Greene.)
Christian institutions useful to the nation
Christian institutions, such as the family and the Sabbath, tend
to prolong life and increase the population. Many heathen tribes, lacking
these, have become all but extinct; and, other things being equal, civilised
nations multiply in proportion as Christ is practically acknowledged as their
Head and Lord, and as Christian institutions are embraced. In 1851 the
population of France was about double that of England and Wales; in the ten
years from 1851 to 1861 the increase of population in England and Wales was
more than double that in France; so that the proportionate increase per cent is
fully four to one in favour of the country where the Sabbath is recognised, and
the domestic
virtues are upheld. (Wesleyan S. S. Magazine.)
Virtue essential to national prosperity
Trade is a fluctuating thing; it passed from Tyre to Alexandria,
from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam
and London, the English rivalling the Dutch, as the French are now rivalling
both. All nations almost are wisely applying themselves to trade, and it
behoves those who are in possession of it, to take the greatest care that they
do not lose it. It is a plant of tender growth, it requires sun and soil and
fine seasons to make it thrive and flourish. It will not grow like the
palm-tree, which, with the more
weight and pressure, rises the more. Liberty is a friend to that, as that is a
friend to liberty. But the greatest enemy to both, is licentiousness which
tramples upon all law and lawful authority, encourages riots and tumults,
promotes drunkenness and debauchery, sticks at nothing to support its
extravagance, practises every art of illicit gain, ruins credit, ruins trade,
and will in the end ruin liberty itself. Neither kingdoms nor commonwealths,
neither public companies nor private persons, can long carry on a beneficial
and flourishing trade without virtue, and what virtue teacheth--sobriety,
industry, frugality, modesty, honesty, punctuality, humanity, charity, the love
of our country, and the fear of God. (Bishop Newton.)
Sin is a reproach to any
people.--
The evil effects of sin
The sentence may be read, “Sin is the poverty, depression, or
sinking of any people.”
1. It is the nature of sin to lessen and diminish a people. The most
populous nations have been reduced to a handful by the prevalence of
vice--Israel, Greeks, Romans.
2. It is the nature of sin to sink and depress the spirits of a
people. A people confirmed in the habits of vice, have no heart to labour, to
think, to form, or to execute any virtuous designs. Their genius withers, their
exertions languish, their hopes, their honours, their virtues perish.
3. It is the nature of sin to destroy the wealth of a nation, and
subject them to all the evils and reproaches of poverty. Some species of fraud
may, for a time, advance a person or people in wealth and grandeur. Yet vice,
according to its natural course, will eventually involve them in poverty and
shame.
4. It is the nature of sin to deprive a people of the blessings of
freedom, and involve them in the misery and meanness of slavery. Vice has the
same effect upon the body politic that sickness has upon the natural body. Vice
destroyed the liberties of Greece. Vice subverted the freedom of Rome.
5. It is the nature of vice to provoke the displeasure of God, and
draw down His judgments, which complete the ruin of a people. (D.
Emmons, D.D.)
──《The Biblical Illustrator》