40-Pro_15:21-33
LECTURE XL.
"Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. Without counsel purposes are disappointed: but in the multitude of counsellors they are established. A man hath joy by the answer of his mouth; and a word spoken in due season, how good is it! The way of life is above to the wise, that he may depart from hell beneath. The Lord will destroy the house of the proud: but he will establish the border of the widow. The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. The Lord is far from the wicked: but he heareth the prayer of the righteous. The light of the eyes rejoiceth the heart; and a good report maketh the bones fat. The ear that heareth the reproof of life abideth among the wise. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding. The fear of the Lord is the instruction of wisdom; and before honour is humility."
"Joy" in "folly!"-in the frivolous and wicked pursuits of a frivolous and wicked world! O the miserable pleasure!-the sorrow-breeding joy! Who seeks such joy is emphatically "destitute of wisdom" The truly wise-" the man of understanding, walketh uprightly;" adheres closely and steadily to the dictates of divine authority, with a single eye,-a "heart right with God." He has no delight in folly; no joy in seeing, or hearing, or doing, or uttering it. He "abhors that which is evil, and cleaves to that which is good." When witnessing folly in others, he feels with the Psalmist-" Pavers of waters run down mine eyes because they keep not thy law."
Verse Proverbs 15:22. "Without counsel purposes are disappointed: but in the multitude of counsellors they are established."* This verse has been rendered, according to its true spirit-"Designs not well weighed shall miscarry; but when many have well deliberated, they shall succeed."
* Comp. Proverbs 11:14. In these words there is still a connexion with folly. Hasty schemes-projects of crude and rash formation, and precipitate execution-bid fair to prove abortive. Such projects and schemes characterise the fool. They are the product of his self-sufficient conceit, and contempt of counsel. The miscarriage of them, anticipated by all but himself, covers him with confusion, and involves himself and others in difficulty and distress. Self-diffidence is always becoming. Even when we must rely on our own judgment, from a calm conviction of our better acquaintance with the principles, and facts, and likelihoods of any case-still it ought to be with humility. The word translated "counsel" is by some rendered secrecy. And, on very many occasions, few things are of more consequence to success;-secrecy of consultation as to the best means of accomplishing important purposes, and secrecy among those concerned in their actual prosecution. For want of this, how many designs of the utmost moment have been doomed to frustration! But when there is faithful fellowship in consultation and execution, and no one left unconsulted whose knowledge might be turned to good account, and whose advice might preclude one or other of the possibilities of disappointment-this is what, by the blessing of God, is most likely to ensure success. I say by the blessing of God. O let it never be forgotten, that without that all is fruitless-even the union of the soundest judgments, and the best concerted and best adjusted plans. The two words of the late lamented and martyred Williams must never be separated, TRY and TRUST.
Verse Proverbs 15:23. "A man hath joy by the answer of his mouth; and a word spoken in due season, how good is it!"
Some would connect this verse with the preceding. He who, among "a multitude of counsellors," suggests a happy thought-a wise, prudent, sure, and safe expedient that had not occurred to the rest-that man "hath joy by the answer of his mouth:" he has the joy of gaining the approbation and thanks of others, and of seeing happy results from his advice being followed.
More generally:-when a wise, prudent, and pious man is enabled to give a salutary advice, in a matter of moment, at a seasonable time, in a manner at once convincing and persuasive, intelligent and winning, so as to conduce to the desired effect,-in preventing the adoption or arresting the prosecution of mischievous measures,-in keeping back or reclaiming from error and sin,-in supporting the distressed,-in supplying the destitute,-in confirming the irresolute,-in turning and strengthening the tempted,-in directing the rash and improvident,-in promoting, in whatever way, the benefit of others-immense good may be effected;-and this, having sprung from his suggestion, will give joy to his heart.* * We have an apt illustration in the case of David and Abigail-1 Samuel 25:32-33.
We are reminded afresh, that "the word spoken" must be not only "good," but "in due season"-when circumstances are such as, instead of hindering the desired effect, will second and help on the advice. To be really "good" indeed, an advice must be good in the time and the manner, as well as in the matter of it. Persons who overlook this, wonder that they should fail;-they can’t understand it. Yet they might. If they would only look within and reflect whether, were the same counsel given to them at such a time, in such a manner, and in such circumstances, it would not equally fail. The remark as to "due season," holds with special force in regard to admonitions to the men of the world bearing on religion-of all subjects the most unpalatable, and respecting which they are most jealous and sensitive. How often do well-meaning but injudicious Christians do mischief, by obtruding their sentiments and their counsels, without in the least considering when or how!
Yet, let us again be warned against covering ourselves from the reprehensions of conscience under the convenient shield of necessary prudence, and thus lose, as alas! we too often do, many an opportunity of which, without the violation of any rule of propriety or delicacy, we might avail ourselves for the good of others. Let us be jealous of ourselves on the side on which we are most in hazard of erring-the side, generally, of undue reserve and dastardly timidity.
The word in the following verse translated "above" may, without any material alteration of its meaning, be rendered upwards: "The way of life is upwards for the wise, that he may depart from hell beneath."
There is a way of life, and a way of death, an upward and a downward way. "The way of life" it is the great purpose of the Bible to reveal. That way has been the same from the hour when "sin entered into the world." Then God made it known. Whatever was required, in vindication of the divine character in human forgiveness and salvation, must have been required from, the first. Whatever was required at "the fulness of time" must have been equally required at the expulsion from paradise. The character of God was at both periods the same. The principles of His government, and the demands of His law were the same. The way of life for sinners, therefore, must have been the same. Though the atonement was not immediately made it was immediately needed, and it was immediately announced and promised. It was quite competent for that God who "knoweth the end from the beginning," to proceed immediately upon the credit of what was afterwards to be done. The words of Jesus-" I am the way" were true not only when he uttered them, but for all past and all future ages. That way, announced in the first promise, and "witnessed by the law and the prophets," was, at the "fulness of time," clearly made known as a way open for sinners, and to remain open to the end. "Righteous Abel" went to heaven by this way, as aged Simeon did, as Stephen did, as every dying believer has since done, and as the last sinner saved from the earth must do. This "way of life"-the way of faith and holiness-is upwards. It leads to heaven-to the celestial world, with all its "fulness of joy and pleasures for evermore."
It is "for the wise." The foolish are not found there. They despise the way, and refuse to walk in, or to enter it. They shut their ear. They turn away their foot. They choose counsels of their own. But all who are "wise,"-all who do not, in the spirit of infatuation, "forsake their own mercies," are found in this way. And they are wise; for it is set before them, "that they may depart from hell beneath." Fools take the downward road. It is easily found, and easily kept. It is full of company. It is full of allurements-bewitching, fascinating allurements, whose true nature is concealed under all that is tempting in appearance and promise. It is in accordance, alas! with the inclinations and tendencies of corrupt nature. The "upward" road is to that nature unattractive. It presents obstacles, privations, and hardships. It seems, as in the Pilgrim’s Progress it is designated-" the hill of difficulty." But the truly wise will disregard the hindrances by which the way is ever, on the part of Satan, most artfully beset. He will press into it; he will deny himself; he will "go in the strength of the Lord God." He knows it to be the way of life;-that were there nothing else in it to the end than hardships, toils, and trials, still it leads "upwards"-away from the pit beneath to the paradise above,-from hell to heaven. And he finds, by sweet experience, that in this way there are present compensations, far more than sufficient to counterbalance all with which he is required to part; blessings,-and joys, and hopes, incomparably better than aught the downward way offers to its deluded frequenters. It is "the way of life" even now-the way of present pleasantness, the path of present peace!
Verse Proverbs 15:25. "The Lord will destroy the house of the proud: but he will establish the border of the widow." From the style of the antithesis, between the proud and the widow, we are naturally led to conceive a special allusion to the haughty oppressor of the desolate and unprotected-to the overbearing worldling who insolently abuses his power, in lording it over his poor dependents. Jehovah gives ample warning to all of the interest He takes in the cause of " the widow and the fatherless," and of his deep displeasure against all their oppressors* We may well tremble to think of promoting our own advantage, in any way, or in any degree, at their expense. Woe to the man who does so! God will see to it. What is so acquired cannot be enjoyed with either a quiet conscience or the smile of heaven. It is an accursed thing. It is the wedge of gold and the Babylonish garment, by which the blessing of righteousness and mercy is turned away.
* See Deuteronomy 10:17-18. et loc. al. Psalms 68:5-6; Psalms 146:9; James 1:27.
"The proud," just alluded to, are but one description of the more general character in the next verse-" The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words." Or thus, "Hateful to the Lord are the thoughts of the wicked; but pleasant are the words of the pure"-pleasant, that is, to the Lord. It is said, "The Lord is a God of knowledge; by him actions are weighed." But His knowledge goes further than to actions. "The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts." Not one thought, sinner, passes through your. mind, though fleetly as the "arrows of light," that escapes His notice. Your most secret imaginings; your most momentary wishes and purposes; ideas never uttered; designs never executed-"all are naked to His view."-That circumstances have prevented the execution of any purpose, does not in the least interfere with or mitigate the criminality of the intention. Of the good that David intended to do, God said, "It was well that it was in thy heart:" and so the evil that is in the heart of the sinner brings upon him guilt, rebuke, and condemnation. "The law is spiritual:"-" Whoso looketh on a woman to lust after her hath committed adultery with her already in his heart;" and that unchaste thought is "an abomination to the Lord."-" He that hateth his brother in his heart U a murderer;" and that thought of malice and envy, the embryo of murder, is "an abomination to the Lord." The heart may thus be steeped in impurity, and indictable for a brother’s blood, while no overt act has discovered its hidden secrets to men.
"But pleasant are the words of the pure." The pure stand in contrast with the wicked. They have been the acceptable worshippers of Jehovah in every age.* In them the promise of the New Covenant has been fulfilled-Jehovah having "written his laws in their hearts,"-having "taken away the stony heart out of their flesh, and given them a heart of flesh,"-having "given them a new heart and put within them a right spirit." They have "purified their souls in obeying the truth." They have been "washed and sanctified." The "words" of such, evidently supposed to be in harmony with their character-pure words, are "pleasant" to the Lord. The child of God may have little else in his power than holy discourse. Other means of usefulness may not, in providence, have been conferred on him. He may have little wealth, little authority, little influence. The very attempts which, by the only means in his power, he makes at doing good, may fail. But even the attempt is "pleasant," being made with an eye to the divine glory, and a benevolent wish to advance the happiness of fellow-creatures. "What he speaks for God, however humble the manner of it, and however lowly the company amongst whom it is uttered, God approves and records. "A book of remembrance is written before him for them that fear him and think on his name." Their words may not be uttered in the society and in the ears of the great; but if they are pure words, proceeding from a pure heart, they are more acceptable to God than the words of the mighty and the noble coming from hearts not "right with Him." As "the filthy conversation of the wicked" is not the less offensive and hateful to God, because it comes from the lips of high-born nobility, so the conversation of his sanctified children sounds not less pleasing to his ears for the meanness of their birth or the poverty of their condition. See to it, rich and poor alike, that all your words are words of purity. "Let your speech be always with grace, seasoned with salt." "Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers."
* See Psalms 24:4; Psalms 73:1; Matthew 5:8.
Verse Proverbs 15:27. "He that is greedy of gain troubleth his own house; but he that hateth gifts shall live." A man may be "greedy of gain" for two opposite purposes-to hoard or to spend. He who hoards "troubleth his own house." He pinches both himself and them. He allows them to starve in the midst of plenty. He frets at every outlay. He grudges every comfort. Even necessary food and clothing are furnished in the scantiest measure, and of the meanest kind. He is hardly reconciled to the constitution of nature, which makes these requisite. He would fain make out living without them; but since this cannot be, his next best is to find out the minimum-the least on which nature can subsist. A poor, famished, troubled household truly, is the household of him whose great aim is to gripe and to keep!
Then, many a time, the man who, in his "greed of gain," "hastes to be rich," is one who "troubles his own house." He plunges into rash and hazardous speculations-incessantly varying and precipitately executed schemes-anything that holds out a promise, although ever so precarious, of a quick and large return. It is luck or ruin. Hence perpetual apprehension, inordinate anxiety, carking care-care often too well founded, and ending in sudden loss, and wreck of fortune. The "greed of gain" may lead a man to worse still-to the use of questionable, and even of flagrantly dishonest and iniquitous methods of acquiring it: which, when detected, (and how rarely do they escape detection!) bring on him utter disgrace,-disgrace too often unjustly and cruelly attaching to his family; while they must endure the distress-to many sensitive minds amounting to agony-of witnessing his exposure and dishonour. Often, alas! has the man of avarice been the "troubler of his house" by plans and courses of unrighteousness, meanness, falsehood, cruelty, oppression, and even murder! The last clause of the verse implies that in the first there is a special, though not an exclusive, reference to the taking of gifts or bribes; for the antithesis is between him that is "greedy of gain" and him that "hateth gifts."-The receiving of bribes by men in situations of responsible influence, is one of the evils that is often produced by greed of gain. But "he that hateth gifts shall live:" that is, shall enjoy life-shall live in comfort, in domestic harmony, in social happiness, in the secure possession of a good conscience, a good name, and the blessing of God.
Verse Proverbs 15:28. "The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things."
What is before said* of the wise and the foolish is said here of the righteous and the wicked: and what is before said of the utterance of wisdom and folly, is here said of the utterance of good and evil. We have repeatedly seen how Solomon identifies these in his statements. Wickedness is folly; goodness is wisdom. There is, in this verse, a very important feature in the working of right principle. "The heart,"-that is, the mind or inward part generally, not the affections merely, as we are wont to use the word heart, but the judgment also-" the heart of the righteous studieth to answer." He considers what he should say, as well as what he should do; knowing what an amount of evil or of good often depends on words. The fear of God, and the love of his neighbour combine to dictate this.
* Proverbs 15:2 and Proverbs 12:23.
What is, in the latter part of the verse, affirmed of "the wicked"-they "pour out evil things," implies recklessness alike as to the evil of what they say in itself, and the effects, often serious, which it may produce; as if they gloried in the freedom of their tongue to utter what they please; saying, "Our lips are our own; who is Lord over us?" They even get into the habit of thus "pouring out evil things,"-as in the case of the profane swearer,-and then derive their plea in extenuation, from the very consideration that proves the evil to have attained its greatest height-that they have got so much accustomed to it that they can’t help it! And, while they are wounding the sensibilities of all who hear them, they wonder what they can have said that should be so offensive!
Verse Proverbs 15:29. "The Lord is far from the wicked: but he heareth the prayer of the righteous." In an important sense the Lord is near-alike near, to all;* and none can ever "go from his presence or flee from his Spirit." But such phraseology as that in the former part of this verse is often used to express, not actual, or physical, nearness or distance, but states of mind. And the words, on this principle, may mean, either the state of mind of the wicked towards God, or the state of God’s mind towards the wicked.
* Psalms 139:3-5; Proverbs 15:8; Acts 17:27.
Here the words relate to the latter, as is clearly indicated by the antithesis in the second clause of the verse. The meaning is, that the Lord has no complacency in the wicked. There is an infinitude of distance between His purity and their <evil principles and courses. These He holds in abhorrence; and they who follow them are not, and cannot be the objects of his love and care;-of those whom He guides by his counsel, shields by his power, cheers by his smile, and "receives to glory." He "knoweth them afar off;" keeps aloof from them; sets his face against them; admits them not into his presence; and at last banishes them from him for ever! But "He heareth the prayer of the righteous." (Comp. Psalms 34:15-16; Psalms 66:18-19; Psalms 145:17-20.) What a delightful assurance is this! "What a blessing to know that Jehovah is near; with an open ear, a loving heart, and a strong hand !*1 The Lord is his people’s friend in need. He listens to all their requests; places all He has to their account, for the supply of their every want; and maintains an endearing intimacy with them.*2 His people never need "go forward but he is not there; or backward but they cannot perceive him." Never need they suppose him " hiding himself that they cannot see him." The supposition is "their infirmity." It is baseless. He withdraws not from them; but they from him. He is "ever near to them that call upon him,-to them that call upon him in truth." "In six troubles he is with them; in seven he does not forsake them." "His ear is never heavy that it cannot hear, nor his arm shortened that it cannot save." "He is nigh to them that be of a broken heart, and saveth such as be of a contrite spirit."
* 1 John 5:14-15. rr *2 See Luke 11:9-13; John 14:21-23.
Verse Proverbs 15:30. "The light of the eyes rejoiceth the heart; and a good report maketh the bones fat."
Light is, as formerly noticed, the natural emblem of joy. What joy, when light springs up in the midst of darkness, bringing into view all the glories and beauties of nature!-What new, strange, thrilling ecstacy of emotion, when light is let in upon the eyes of the blind! As light is thus joyous, so is a "good report" or good reputation to the heart of him who enjoys it. It "maketh the bones fat."* The bones may be called the foundation of the corporeal structure, on which its strength and stability depend. The cavities and cellular parts of the bones are filled with the marrow; of which the fine oil, by one of the beautiful processes of the animal physiology, pervades their substance, and, incorporating with the earthy and siliceous material, gives them their cohesive tenacity; a provision without which they would be brittle and easily fractured. "Making the bones fat" means supplying them with plenty of marrow, and thus strengthening the entire system. Hence "marrow to the bones" is a Bible figure for anything eminently gratifying and beneficial. The idea is strongly brought out in the words-" And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies," Isaiah 66:14. The bones "flourishing like the green herb"-like an herb copiously sup plied with moisture-evidently means the firm, healthy, lively action of the whole system. The import, then, of the expression, "a good report maketh the bones fat," is, that a good reputation contributes eminently to enjoyment, to comfort, health, active vigour, spirit, life, and happiness.
* Comp. Isaiah 58:11. By some, however, "a good report" is understood of good tidings; and they conceive "the light of the eyes," to refer to the happy, glancing looks of the messenger of such tidings. The eyes of a friend glisten with gladness when he comes as the bearer of pleasant news. And, as "the light of his eyes rejoices the heart," so the "good report" itself which he brings, makes "fat the bones." It cheers and animates the spirit, and thus contributes to the liveliness and vigour of the body itself.
Verse Proverbs 15:31. "The ear that heareth the reproof of life abideth among the wise." The "reproof of life" evidently signifies the admonition of which the tendency and the intention are life-the life of him to whom it is addressed-his present and future happiness. And this verse may mean that the disposition to listen to the "reproof of life" is to be found among the wise. That is its appropriate place. It belongs to the wise,-is a feature of their character. The contrary-the rejection and disregard of that reproof is distinctive of the fool.* * For further illustration of the general sentiment, see Proverbs 1:5-6; Proverbs 9:7-9. The words may also intimate that he who has once received aright, in sincerity and truth, "the reproof of life," will thenceforward abide among the wise. He will fix his lot with them. He will permanently abandon the company of the foolish and the wicked. He will not return whence he came, but from his experience of the happiness found through the heavenly life introduced ink. his soul will cleave to the Lord and to his people. That "the reproof of life" is here to be understood in the highest sense, is clear from what follows-" He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding."
"Despising the soul"-is acting as if it were a matter of no concern that the soul should be saved; or as if there were no reality in its alleged danger. O that none of you may come to discover the danger, or be brought to the conviction of the preciousness of the soul’s life, only when it is too late to escape the one, or to obtain the other! God grant that you may "hear reproof" in time, attending to and obeying His faithful admonitions as to your sinfulness and guilt, and the only way of deliverance and peace-and thus "get understanding," securing the knowledge which alone is "life eternal." The same general lesson is followed out in the closing words of the chapter-"The fear of the Lord is the instruction of wisdom; and before honour is humility."
Here is again the grand lesson of practical wisdom taught throughout the inspired volume-" Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man." The fear of the Lord is the sum of Wisdom’s lessons. There is not a lesson superior to this in importance to man, among all the infinite stores of divine knowledge. There cannot be. Among all the objects of that knowledge He Himself is infinitely the first and highest. The former part of the verse sustains an important connexion with the latter:-"And before honour is humility" The humility is here connected with "the fear of the Lord," which, when genuine, is utterly incompatible with pride. The two sentiments cannot exist in the same bosom. They are mutually destructive of each other. There is nothing in any human bosom which God can regard as true humility, till the sinner comes down to his true condition-that is, till, in the spirit of entire self-renunciation, giving up, as dishonouring to God, all his previous confidences, he comes before the footstool of the divine throne as a suppliant for unconditional mercy. That sinner assuredly does the very reverse of honouring God, who stands out against the overtures of his mercy through a Mediator. Nothing can be more dishonouring.-It is dishonouring to the wisdom of God, by imputing to him the adoption of a needless device. It is dishonouring to the law of God, as denying the justice of its sentence. It is dishonouring to God’s righteousness, as setting aside the necessity of its claims being fully recognized and maintained. It is dishonouring to God’s mercy, as it restricts its freeness, and declines being a debtor to it but on certain conditions of its own. It is dishonouring to God, as being dishonouring to his Son, by presuming to divide the glory of salvation with Him, or even to take the credit to itself alone. Humility is the way to "honour." The path to the glory of the celestial city must be through the valley of humiliation. The very first sentence the Saviour uttered, when describing the character of the subjects of his reign, was-"Blessed are the poor in spirit: for theirs is the kingdom of heaven."
Thus have we again had before us, under different aspects, the contrast between the wise and the foolish, the righteous and the wicked.-Alas! how many there are, who are prudent for time, but who take no thought themselves, and no counsel from others, for eternity! O let such be again reminded, that what is their joy now, will, in the end, be sorrow and bitterness. Death will silence your boastings, and judgment will expose and condemn them. Even now (you know in your inmost souls that I speak the truth) your pleasure in sin is subject to many misgivings of heart-you, especially, who have had the instructions and example of the godly. It has secret stings you do not own. The feast, and the dance, and the theatre, and all the higher or lower revelry of life, leaving an aching void which nothing on earth can fill,-you will sigh in vain after substantial happiness, just as Solomon did in what he emphatically calls "the days of his vanity"-until, like him, you return to God. Nothing whatsoever to which you can have recourse for happiness without God, can ever yield it. That is the law of His rational creation; and vain will be all your attempts so set it aside. He has fixed it. It is His absolute and irreversible decree-that no intelligent creature shall enjoy true happiness independently of Himself. And is it not right it should be so? Is it not right, that, when God offers himself to you, in the fulness of his love, and of his power to bless you, as "the portion of your inheritance and cup," and you refuse the offer-your punishment should be the fearfully and eternally felt experience that every other is vain?-that every other sweet should turn to bitterness-and all other fulness to emptiness?-that forsaking Him who is the only "fountain of living water," and hewing out for yourselves other cisterns, you should be condemned to find them all, in the end, "broken cisterns that can hold no water?"-that, even if they should hold it during life, and you should drink to satiety, and say, "Stolen waters are sweet," you should at last see them shattered to pieces by the hand of Death, and your souls left empty-empty for ever-the fountain from which you might have found true, and pure, and permanent joy being then eternally sealed. O come-come now to that fountain, while it remains open. Come to God. Make Him your chief joy. And when you have given Him his proper place, all other things will yield their sweetness to you, according to their nature and their measure. Your happiness will then be-and there is no other-"GOD IN ALL THINGS, AND ALL THINGS IN GOD!"