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Proverbs
and Song of
Solomon
By Henry Allan Ironside
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Proverbs and Song of Solomon
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Contents
Prefatory Note .................................................................7
Notes on the Book of Proverbs: Introduction .................. 9
Proverbs One ................................................................. 15
Proverbs Two .................................................................27
Proverbs ree ...............................................................33
Proverbs Four ................................................................45
Proverbs Five .................................................................53
Proverbs Six ................................................................... 59
Proverbs Seven ..............................................................69
Proverbs Eight ............................................................... 73
Proverbs Nine ................................................................83
Proverbs Ten .................................................................. 89
Proverbs Eleven ........................................................... 103
Proverbs Twelve ........................................................... 121
Proverbs irteen .........................................................131
Proverbs Fourteen ........................................................141
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Proverbs Fifteen ..........................................................157
Proverbs Sixteen ..........................................................171
Proverbs Seventeen ...................................................... 183
Proverbs Eighteen .......................................................197
Proverbs Nineteen .......................................................209
Proverbs Twenty ..........................................................223
Proverbs Twenty-One..................................................239
Proverbs Twenty-Two .................................................. 253
Proverbs Twenty-ree ................................................269
Proverbs Twenty-Four .................................................281
Proverbs Twenty-Five ..................................................293
Proverbs Twenty-Six ....................................................307
Proverbs Twenty-Seven ...............................................321
Proverbs Twenty-Eight ...............................................335
Proverbs Twenty-Nine .................................................351
Proverbs irty ............................................................367
Proverbs irty-One ....................................................393
Addresses on the Song of Solomon: Prefatory Note ...409
1 411
Prefatory Note
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Prefatory Note
TO the general reader, the book of Proverbs, with its
common-sense epigrams and sententious aphorisms,
might seem to be the last portion of Scripture requiring
any attempt at elucidation. But it is just because its
chapters abound in pithy truisms that the marrow is often
lost sight of by those who have been accustomed to hearing
or reading them all their lives.
e present work is an attempt to press home upon
the heart and conscience, with a view to the increase of
everyday godliness, this distinctively practical portion or
the word of God.
e “Authorized” Version is used in the text, save where
a uniform rendering of certain words seemed conducive
to clearness, and where some other translation better
expressed the thought of the original. Wherever changes
Proverbs and Song of Solomon
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have been made, the reader may rest assured competent
authorities have been consulted, the marginal readings of
the Englishman’s Hebrew Bible being generally preferred.
e poetical arrangement has been used, as more capable of
clearly manifesting the contrasts, as well as the parallelisms,
so abundant in this great storehouse of practical instruction.
roughout, an eort has been made to bring to
the reader’s attention some Scriptural examples of the
proverbial statements. is feature of the work will, it is
sincerely hoped, be a means of stimulating the reader to
more careful, earnest Bible study.
H. A. IRONSIDE.
Notes on the Book of Proverbs: Introduction
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Notes on the Book of
Proverbs: Introduction
THE royal preacher, in the book of Ecclesiastes, after
relating so graphically the story of his weary search for
happiness “under the sun,” with its disappointing result,
leading to the oft-repeated lament, “Vanity of vanities; all
is vanity and vexation of spirit,” directs those who would
escape the devious paths he had himself trodden to the
consideration of the collection of proverbs which he had
“sought out, and set in order.” e last seven verses of
Ecclesiastes form a tting introduction to the book which
in our Bibles immediately precedes it.
Proverbs and Song of Solomon
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Vanity of vanities, saith the Preacher, all is van-
ity.
And, moreover, because the Preacher was wise,
he still taught the people knowledge.
Yea, he gave good heed, and sought out, and set
in order many proverbs.
e Preacher sought to nd out acceptable words:
And that written was upright; words of truth.
e words of the wise are as goads,
And as nails fastened by the masters of assem-
blies,
Having been given from one Shepherd.
And further, by these, my son be admonished:
Of making many books there is no end;
And much study is a weariness of the esh.
Let us hear the conclusion of the whole matter:
Fear God, and keep His commandments:
For this is the whole duty of man.
For God shall bring every work into judgment,
With every secret thing, whether it be good or
whether
it be evil.
— Ecc. 12:8-14.
In these words we have the divine reason for the book
of Proverbs. God would save all who heed what is there
recorded from the heartbreaking experiences and aimless
wanderings of the man who was chosen to write them.
ere are two ways of learning the emptiness of the
world and the true character of sin. One, and by far the
commonest way, is to tread the thorny path each for
himself. To do so is to taste to the full the bitterness of
Notes on the Book of Proverbs: Introduction
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departure from God. e only right way is to learn it all
in His presence, accepting His word regarding it; and thus
enabling the obedient disciple to say, “Concerning the
works of men, by the word of y lips I have kept me from
the paths of the destroyer” (Psa. 17:4).
e bitter disappointments, the skeptical darkness, and
the weary heart of Solomon as a result of his trusting to
his own wisdom, so strongly delineated in the record of the
tempests of his soul, need never be the portion of the child
of God who orders his steps in the truth.
Human collections of wisdom and instruction are, after
all, but the thoughts of men like ourselves. In the wisdom-
literature of the Bible, we have, as everywhere else in
Scripture, the very breathings of the Spirit of God. And
this is amazing grace: to think that He who spoke worlds
into being, who wrought out redemption when man had
fallen, who shall eventually bring in a new heaven and
a new earth, wherein dwelleth righteousness; to think, I
repeat, that He, the high and lofty One that inhabiteth
eternity, should stoop in grace to give instruction for the
very details of His creatures’ lives down here, is cause for
worship and admiration forever.
What an importance attaches to all that I do if the God
who created me and redeemed me does not consider it
beneath His notice to instruct me concerning my behavior
in the family, my place in society, and my methods in
business. All are under His eye; and if I act in accordance
with the book of Proverbs, I shall “behave myself wisely, in
a perfect way,” in every relationship of life.
To some who prate much of heavenly truth while failing
to enter into its intensely practical side, it may seem a far
cry from Pauline ights to the commonplaces of Solomon;
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but to the Christian who would not be like Ephraim, “a
cake not turned,” but would hold the balance of truth, the
precepts and warnings of Proverbs will have their place
along with the precious truths of Ephesians.
e “ribbon of blue” on the border of the pious. Israelite’s
garment set forth the heavenly character of the believer’s
habits. Such an azure ribbon is the book of Proverbs, when
the light of the New Testament revelation shines upon it,
making known the behavior suited to the one who is dead,
buried and risen with Christ. True, these glorious doctrines
will not be found stated in the Old Testament: they belong
to the special unfolding of truth revealed through the
apostle Paul. But as “the righteous requirement of the law
is fullled in us who Walk not after the esh, but after the
Spirit,” so the soul that most deeply enters into the reality
of new creation will most appreciate the instruction of the
great practical book of the Old Testament.
Like all other Scripture, it has been “written for our
admonition, upon whom the ends of the ages have arrived.”
To turn, then, to the structure of the book: it did not
attain its present fullness till the days of Hezekiah; that
is, though all equally God-breathed, it did not exist in the
form of one book until that date, as chapter 25:1 makes
plain.
e main divisions would seem to be as follows:
Chapters 1 to 9, inclusive: Wisdom and Folly contrasted.
Chapters 10 to 24: A collection of proverbs written by
Solomon and set in order by himself.
Chapters 25 to 29: “Also proverbs of Solomon, which the
men of Hezekiah king of Judah copied out.”
Chapter 30: e burden, or oracle, of an otherwise
unknown sage named Agur the son of Jakeh.
Notes on the Book of Proverbs: Introduction
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Chapter 31: Instruction given to king Lemuel by his
mother. is name was probably bestowed upon
Solomon as a child by Bathsheba. In that case, the
description of the virtuous woman given by one who
had herself, at one time, been betrayed from the path
of virtue, is worthy of the God of all grace. It is an
acrostic poem, arranged according to the letters of
the Hebrew alphabet.
Such is the arrangement of the book we purpose
studying. As a part of “all Scripture,” we may rest assured
we shall nd it “protable for doctrine, for reproof, for
correction, and for instruction in righteousness,” helping
to perfect the man of God unto all good works.
Proverbs and Song of Solomon
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Proverbs One
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Proverbs One
THE rst four verses would seem to justify the title given
long since to this remarkable collection of sayings — “e
Young Man’s Book.”
1e proverbs of Solomon the son of David, king of
Israel:
2 To know wisdom and instruction;
To perceive the sayings of intelligence;
3 To receive the instruction of understanding,
Righteousness, and judgment, and equity;
4 To give prudence to the simple,
To the young man knowledge and discretion.
ere are ten words used in this brief introductory
portion, which, inasmuch as most of them recur again and
again in the course of the book, should be well weighed
Proverbs and Song of Solomon
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in beginning its study. None are mere synonyms used
pedantically, and therefore idly; but as “every word of God
is pure,” so these terms throughout are employed with
admirable precision.
e “wisdom” of verse 2 is “skillfulness” — the ability to
use knowledge aright. It occurs thirty-seven times in this
one book.
“Instruction” in the same verse, as also in the one
following, is used to translate a Hebrew word which
occurs twenty-six times in Proverbs, and is once rendered
“chasteneth,” and once “chastening” (Prov. 13:24; 3:11). It is
so translated in Job 5:17, and in Isaiah 26:16. e meaning
is, “to teach by discipline.”
“Intelligence” in verse 2, rendered “understanding” in
the A. V., has practically the meaning which in English we
attach to the word “discernment.”
“Understanding” in the 3rd verse (“wisdom” in the A. V.)
is a word seldom found in Scripture, and has the force of
“to bereave,” or “to miscarry.” e “sayings of bereavement”
might not exactly express the thought; but it conveys the
idea of learning through the unhappy experiences of others,
or of oneself.
“Righteousness” of verse 3 (“justice,” A. V.) refers
to conduct, and might be rendered “right behavior.”
“Judgment” is equivalent to “decisions.” It is the ability to
“try the things that dier.”
“Equity” refers to principles, rather than conduct. It is
uprightness, or moral integrity.
“Prudence” (“subtlety ,” A. V.) in verse 4 is in the original
“craftiness.” As used here it conveys the ability to detect
that in others “Wise as serpents” answers to it in the New
Testament.
Proverbs One
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“Knowledge” is “information of a sound character.”
“Discretion” is “thoughtfulness,” a characteristic in
which the young are generally lacking, but which becomes
manifest in one who feeds upon the word of God.
In these ten words we have the description of a well-
rounded character, and it is important to remember that
the study and practice of God’s truth alone can produce it.
To the young man this part of Holy Scripture especially
appeals therefore, giving him needed furnishing for his
path through the world.
5 A wise man will hear, and will increase learning;
And a man of intelligence shall attain unto wise
counsels:
6 To understand a proverb, and the interpretation:
e words of the wise, and their dark sayings:
It is only the self-condent blusterer who considers
himself superior to instruction. Readiness to learn is ever
characteristic of the truly wise. at which is worthy of
our contemplation is not always simply expressed; for God
would have the senses exercised to discern both good and
evil. It must be evident to any tyro that were it God’s desire
but to impart information to His creatures concerning the
way to heaven and Christian responsibility, He could have
done so in a much simpler way than that through which
He has chosen to give us His truth. But this would have
done away with that exercise which is both for our blessing
and for His glory. Hence the exhortation, “Study to show
thyself approved unto God, a workman that needeth not
to be ashamed, rightly dividing the word of truth” (2Tim.
2:15). “Dark sayings” become luminous when the man of
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God studies them having eyes anointed with the eye-salve
of the Spirit of truth.
7 e fear of the Lord is the beginning of knowledge:
But fools despise wisdom and instruction.
us on the threshold of this treasure-house of wisdom
we are presented with one of the sharp contrasts with
which the book abounds. ere is no true knowledge apart
from the fear of the Lord. All that pretends to the name,
and ignores Him, is but folly. It is well for “the young man”
to bear this in mind when meeting the many pseudo-
scientic theories now abroad. Philosophers and savants
have cast to the winds the fear of the Lord, and ruled Him
out of His own creation. “Professing themselves to be wise,
they became fools.” Hence the abounding absurdities that
are readily accepted by the ignorant as science and true
philosophy.
Science means exact knowledge. To call by such a name
the wild guesses of evolutionists and indel biologists is
but word-prostitution. Hypotheses, however original and
erudite, are not science. ere never has been, and never
will be, a conict between the Bible and science. e
conict comes in between the Bible and unbelievers’ vain
theorizing; as, also, between religious notions unsupported
by Scripture and scientic facts.
8 My son, hear the instruction of thy father,
And forsake not the law of thy mother:
9 For they shall be an ornament of grace unto thy head,
And chains about thy neck.
roughout the Bible obedience to parents is coupled
with subjection to God. ose expositors who see in
Proverbs One
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the ten commandments four precepts Godward and six
manward would seem, therefore, to have missed the mind
of the Spirit. e view would appear unquestionably
correct which gives ve ordinances to each table. “Honor
thy father and thy mother: that thy days may be long upon
the land which the Lord thy God giveth thee” is the last of
the rst series. It is the recognition of Divine authority and
the subject place belonging to the creature.
Nor does responsibility as to this become less in the
case of such as “are not under law, but under grace.” In
Ephesians 6:1 we read, “Children, obey your parents in
the Lord: for this is right.” And immediately attention is
drawn to the preeminent character of this precept in the
law. It is “the rst commandment with promise.” Colossians
3:20 is similar: “Children, obey your parents in all things:
for this is well pleasing unto the Lord.”
Believing children should be patterns of lial obedience,
that thus they may adorn the doctrine of Christ. Young
people professing allegiance to the Lord, who are impudent
and insubject to those over them in the home are a sad
reproach to the name of Him whom they are supposed
to serve. To hear a father’s instruction and to cleave to a
mother’s law; these are the choice ornaments that beautify
the young saint.
Disobedience to parents the apostle classes among the
evidences of the last-day apostasy (2Tim. 3:1-5). It is
the crying sin of the present lawless times, and presages
the awful hour of doom soon to strike. e Scriptural
“Children, obey your parents” has almost universally been
superseded by “Parents, obey your children.” It is a sowing
of the wind. e whirlwind will yet have to be reaped. e
human will disdains being brooked in any way. Terrible will
Proverbs and Song of Solomon
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be the outcome when, having cast o all parental authority,
men will throw aside every vestige of allegiance to Divine
authority likewise, and will rush upon the thick bosses of
the Almighty, as portrayed in the solemn chapters of the
closing book of the Bible.
10 My son, if sinners entice thee, consent thou not.
11 If they say, Come with us, let us lay wait for blood,
Let us lurk privily for the innocent without cause:
12 Let us swallow them up alive as sheol;
And whole, as those that go down to the pit
13 We shall nd all precious substance,
We shall ll our houses with spoil:
14 Cast in thy lot among us;
Let us all have one purse:
15 My son, walk not thou in the way with them;
Refrain thy foot from their path:
16 For their feet run to evil,
And make haste to shed blood.
17 Surely in vain the net is spread in the sight of any bird.
18 And they lay wait for their own blood;
ey lurk privily for their own lives.
19 So are the ways of every one that is greedy of gain;
Which taketh away the life of the owners thereof.
Two things the young man is solemnly warned against
here: evil companionships and “covetousness, which is
idolatry.”
e line of demarcation between the children of God
and the children of wrath is sharply drawn in the inspired
Word. “Come out from among them, and be ye separate,” is
the command of the Lord. If sinners entice, appealing to
the lust of the human heart, turn away from them. eir
Proverbs One
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entreaties are only deling. Nothing pleases them better
than to have the young man cast in his lot with them, all
having one purse; but it is an ungodly fellowship, in which
the believer can have no part. “O my soul, come not thou
into their secret; unto their assembly, mine honor, be not
thou united” (Gen. 49:6).
e only safe course is to part company at once. “Walk
not thou in the way with them.” Clean-cut separation from
the world in all its forms is the path of blessing. Many a
young Christian makes shipwreck because of dallying with
the world on the plea, perchance, of improving it. Such a
course is folly, and a great mistake. “Refrain thy foot from
their path: for their feet run to evil;” and if you venture
rst to “walk” in their way, you will soon be “running” with
them.
Nor can you plead ignorance in the day of your spiritual
and moral breakdown; for God’s word had cast a light on
your way, disclosing the net spread now in plain sight, and
warning you against the treacherous wiles of the devil.
In contrast to the entreaty of the wicked, the next
section gives the voice of Wisdom, pleading that she be
heard and heeded.
20 Wisdom crieth without;
She uttereth her voice in the streets:
21 She crieth in the chief place of concourse,
In the openings of the gates:
In the city she uttereth her sayings,
22 How long, ye simple ones, will ye love simplicity?
And [ye] scorners delight in your scorning,
And [ye] fools hate knowledge?
Proverbs and Song of Solomon
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23 Turn you at my reproof:
Behold, I will pour out my spirit unto you,
I will make known my words unto you.
roughout this rst division, including chapters 1 to 9,
Wisdom is personied. She is ever seeking to turn the steps
of the young man from the door of folly and ignorance to
the temple of knowledge and blessing. Here she is presented
as one crying in public places, eagerly seeking to attract the
attention of the passers-by. In the marts of commerce, at
the gates of justice, in the centers of population, among the
idlers on the streets; everywhere she pleads and entreats,
beseeching the simple to obey her voice. She is met by,
not always positive refusal, but, what is far more common
and equally as dangerous: procrastination. “Until when,”
she cries, “ye simple ones, will ye cleave to your folly?” But
there is no response.
Others denitely refuse to listen to her voice. Scornfully
rejecting her testimony, they delight in their fancied
independence of mind, and manifest their true character
by their hatred of knowledge.
To all such she addresses a warning of coming calamity,
when it will be too late to heed her gracious invitation.
24 Because I have called, and ye refused;
I have stretched out my hand, and no man attended;
25 But ye have set at naught all my counsel,
And would none of my reproof:
26 I also will laugh at your calamity,
I will mock when your fear cometh;
27 When your fear cometh as a tempest,
And your destruction cometh as a whirlwind;
When distress and anguish cometh upon you.
Proverbs One
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28 en shall they call upon me, but I will not answer;
ey shall seek me early, but they shall not nd me:
29 For that they hated knowledge,
And did not choose the fear of Jehovah:
30 ey would none of my counsel:
ey despised all my reproof.
31erefore shall they eat of the fruit of their own way,
And be lled with their own devices.
32 For the turning away of the simple shall slay them,
And the prosperity of fools shall destroy them.
33 But whoso harkeneth unto me shall dwell safely,
And shall be quiet from fear of evil.
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It must be evident to all how like this is to the gospel
call, with its attendant warning of coming judgment if
despised. On the face of it, it is the Old Testament way
of saying, “Be not deceived; God is not mocked: for
whatsoever a man soweth, that shall he also reap. For he
that soweth to his esh shall of the esh reap corruption;
but he that soweth to the Spirit shall of the Spirit reap
life everlasting” (Gal. 6:7, 8). e principle abides whether
applied to sinners or saints. But surely in Wisdom’s cry the
“ministry of reconciliation” may be readily recognized. It is
1 ese words must ever possess a tender and precious interest
for the writer. It was through having learned them as a lad
in the Sunday-school that I was, when fourteen years of age,
truly awakened by the Spirit of God to see the awful result of
rejecting the call of the gospel. Unable to shake of the vivid
impression of God’s righteous wrath if I longer refused His
grace, I fell down before Him confessing myself a lost, undone
sinner, and found in John 3:16 the solace my conscience needed:
“For God so loved the world, that He gave His only begotten
Son, that whosoever believeth in Him should not perish, but
have everlasting life.” It was a night to be remembered forever!
Proverbs and Song of Solomon
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“God beseeching, man refusing
To be made forever glad.”
And what must the inevitable result be?
Ah, dear, unsaved reader, if into the hands of such a
one these pages fall, remember there is not only a world
in which you can say “No” to God, the God of all grace;
there is also a world in which He will say “No” to you, if
you meet Him as the God of judgment. ere is not only
a scene in which Wisdom’s cry can be despised; there is
also a scene where your cry shall be despised if you enter it
a rejecter of the message of grace. ere is not only a place
where you, in your folly and carelessness of heart, can laugh
at the entreaties of Wisdom; a day comes on apace when
Wisdom shall laugh at your calamity and mock your bitter
anguish.
Mark well; it is not God as such who will ever laugh at
the grief of one of His creatures, however abandoned and
iniquitous: it is Wisdom who speaks. at Wisdom which
you now despise will then mock your hopeless wails.
What can be worse for a lost soul than to have to
remember, in the abyss of woe, gospel messages once
indierently listened to, the Word of God once treated as a
subject unt for serious consideration; and then to have to
cry in despair, “Jesus died, yet I’m in hell! He gave Himself
for sinners. He provided a way of salvation for me, but,
like the fool that I was, I spurned His grace till grace was
withdrawn, the door of mercy was closed, and now I am to
be on the wrong side of that closed door forever!” us will
Wisdom laugh at your calamity, if you go out into eternity
in your sin.
Proverbs One
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Nor can any blame God that it has fared so ill with them.
All shall own that it was because they hated knowledge
and chose not Jehovah’s fear. Turning away with the simple,
they are slain; prospering in their folly, they are destroyed.
So shall it be with all who despise Wisdom and ignore her
entreaties.
But all who harken shall dwell safely. forever quiet from
fear of evil. “Many sorrows shall be to the wicked: but he
that trusteth in the Lord, mercy shall compass him about”
(Psa. 32:10).
Nor must we think only of the warning to the
unconverted. Even to those who are secure for eternity an
apostle had to write, “See then that ye walk circumspectly,
not as fools, but as wise, redeeming the time, because the
days are evil. Wherefore be ye not unwise, but understanding
what the will of the Lord is” (Eph. 5:15, 17). It is true of
saints as of sinners that we reap as we sow. e believer
cannot take his own way with impunity. If he turns away
from the house of Wisdom, to pursue the path of folly, he
too must hear the mocking laugh at last of that Wisdom
which he had dared to despise. e chastisement of the
Lord must invariably follow departure from the ways
that be in Christ. It is important to remember that the
moment a poor sinner trusts the Lord Jesus as his Saviour,
his responsibility as a criminal having to do with the Judge
is over forever. “ere is therefore now no condemnation
to them that are in Christ Jesus” (Rom. 8:1). But, that very
moment, his responsibility as a child having to do with his
Father begins; and that Father, “without respect of persons,
judgeth according to every man’s work” (1Pet, 1:17).
His new responsibility springs from his new relationship.
Henceforth he is to “reckon himself dead indeed unto sin,
Proverbs and Song of Solomon
26
but alive unto God through Jesus Christ our Lord” (Rom.
6:11). If he fails to do this, and allows himself to become
indierent to the will of God, he must know the rod of His
discipline.
“e Lord knoweth how to deliver the godly out
of temptation, and to reserve the unjust unto the day of
judgment to be punished” (2Pet. 2:9). It is in this world
that the Christian is dealt with for his failures. e unjust
will be dealt with in that day of wrath; though even here
sin brings suering in their case as well.
Let us remember, then, that “the time is come that
judgment must begin at the house of God: and if it rst
begin at us, what shall the end be of them that know not
the gospel of God? And if the righteous scarcely be saved,
where shall the ungodly and the sinner appear?” (1Pet.
4:17, 18).
Proverbs Two
27
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Proverbs Two
IN the opening verses the secret that so many have
sought in vain is made known: how to nd the knowledge
of God. After all, there is very little mystery about it. e
Christian need not be scholarly and profound to understand
the Scripture of truth. It is condition of soul, rather than a
well-furnished mind, that is required. God has given His
word. He exhorts us to search it in dependence upon His
Holy Spirit, who is now come to guide us into all truth.
1 My son, if thou wilt receive my sayings,
And lay up my commandments with thee;
2 So that thou incline thine ear unto wisdom,
And apply thy heart to understanding;
3 Yea, if thou criest after knowledge;
And liftest up thy voice for understanding;
Proverbs and Song of Solomon
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4 If thou seekest her as silver,
And searchest for her as for hid treasures;
5 en shalt thou understand the fear of Jehovah,
And nd the knowledge of God.
It is no careless reading of the Scriptures that is here
indicated. e soul is exhorted to “receive” these sayings.
is is something more than a cursory examination of
them. e sayings of God must be received into the heart.
And there they are to be “laid up,” or “hidden.” e ear must
be inclined to wisdom; the heart applied to understanding;
while the mouth cries after knowledge, and the voice is
lifted up for that which will give spiritual intelligence. e
whole being is thus devoted to the search for the truth. As
men dig deep for silver and make diligent eort to locate
hidden treasure, so the earnest seeker must dig into the
word of God, and be not content with surface ndings.
When thus esteeming the words of His mouth as more
than one’s necessary food, the result is certain: “en
shalt thou understand the fear of the Lord, and nd the
knowledge of God.”
It is to be feared that even among those who hold and
value much precious truth, diligent Bible study is on the
wane. It is well to remember that reading books about the
Bible is a very dierent thing to searching the Word for
oneself. Notes and expositions may be helpful. If the writer
did not so believe, he would not now be putting pen to
paper. But if these works of uninspired men be permitted
to take the place of the sure Word of the living God, the
result can only be baneful in the extreme. e result of such
one-sided study will be that men will draw their thoughts
from one another, in place of from the great reservoir of
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29
truth itself. is will result in a dry intellectuality which is
the very opposite of a fresh, vigorous spirituality.
6 For Jehovah giveth wisdom;
Out of His mouth cometh knowledge and
understanding.
7 He layeth up sound wisdom for the righteous;
He is a buckler to them that walk uprightly.
8 He keepeth the paths of judgment,
And preserveth the way of His saints.
9 en shalt thou understand righteousness, and judgment,
And equity; yea, every good path.
Intimately connected, ever, must be the search for truth
and the walking in it when received. Where there is a
single eye and a true heart, characterized by earnest desire
to live in the power of the truth revealed to the soul, He
whose truth it is will be a buckler, or defense, for His own,
keeping them safely as they tread the paths of judgment;
thus preserving their way. It is by so walking that one shall
daily increase in the knowledge of righteousness, judgment,
and equity; yea, every good path. Very dierent is this from
mere mental adhesion to a certain theological system, or a
particular school of biblical lore. It is not so much “holding
the truth,” as being held by that truth. Between the two
states there is a vast dierence.
“Vain talkers and deceivers” abound, who speak “great
swelling words,” and boast of their knowledge of prophetic
and dispensational teaching, or of ecclesiastical truth, whose
unguarded ways and careless walk bring reproach upon the
solemn and precious things they profess to glory in. ey
seem to chew the cud, but fail to manifest the divided hoof.
Such a course persisted in sears the conscience and hardens
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30
the heart, till the most searching ministry fails to make any
impression upon them.
e proper attitude for one who really holds the truth,
and its blessed results, are set forth in the following verses:
10 When wisdom entereth into thy heart,
And knowledge is pleasant unto thy soul;
11 Discretion shall preserve thee,
Understanding shall keep thee:
12 To deliver thee from the way of the evil man,
From the man that speaketh froward things;
13 Who leave the paths of uprightness,
To walk in the ways of darkness;
14 Who rejoice to do evil,
And delight in the frowardness of the evil one;
15 Whose ways are crooked,
And perverse in their paths.
Wisdom and knowledge entering into the heart and
becoming pleasant to the soul, give that discretion which
preserves from evil; and the understanding, or discernment
that keeps from false ways. Two enemies are seen besetting
the feet of the young man. Here it is the evil man; in the
next few verses, the strange woman. e evil man is the man
who walks in the pride of his heart and in independence
of God. is, to the young, seems very attractive, appealing
to the natural mind. But to follow the evil man is to “leave
the paths of righteousness” and to “walk in the ways of
darkness.” e truth of God possessing the reins will
deliver from this, keeping the recipient of it from the self-
willed ways of the evil one and pointing out his crooked
and perverse paths. But this is not the only enemy seeking
to beguile the simple. e word of God is also given
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31
16 To deliver thee from the strange woman,
Even from the stranger which attereth with her
sayings;
17 Which forsaketh the guide of her youth,
And forgetteth the covenant of her God.
Again and again we catch glimpses of this strange
woman itting in and out in the pages of our book. Who is
she? Does she speak of anything more than impurity and
uncleanness? Unquestionably the primary meaning is clear
on the face of the passages that concern her. She is the
ensnaring enemy of morality and virtue, who today, as in
Solomon’s time, pursues her nefarious trac in the bodies
and souls of the young and unwary. Forsaking the guide of
her youth, forgetting the covenant of her God, she gives
herself up to impure pleasures and soul-destroying lusts.
18 For her house inclineth unto death,
And her paths unto the dead.
19 None that go unto her return again
Neither attain they to the paths of life.
So true is this that those who have been ensnared and
fallen into ways of uncleanness go through life under
a blight from which they never recover. e memory of
unholy revels, of lthy pollutions, will abide and prove a
source of shame and grief to the end. e more sincere the
repentance, the more truly will this be the case.
But having considered all this, is there not another
meaning also to be taken from these many warnings
concerning the strange woman? In a secondary sense it
seems evident that as in the evil man we have set forth
independency of God-rationalism run riot; so in the
strange woman we see false religion as eventually to be
headed up in Babylon the Great, the mother of harlots
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32
and abominations that be upon the face of the earth.
How devious are her ways! How subtle and deceptive her
solicitations! And how truly can it be said that “her house
inclineth unto death, and her paths unto the dead!”
Only the word of God can preserve the soul from her
corruptions and keep the feet in the paths of life.
20 at thou mayest walk in the ways of the good,
And keep the paths of the righteous.
21 For the upright shall dwell in the land,
And the perfect shall remain in it.
22 But the lawless shall be cut o from the earth,
And the transgressors shall be rooted out of it.
It is not the heavenly but the earthly hope that here
comes before us. e book of Proverbs, like all the rest of
the Old Testament speaks of earthly things. e heavenly
things were as yet unrevealed. So it is the portion of the
godly Israelite that is here presented to us. He shall dwell
in the land in the day when the lawless Gentiles and the
transgressors among the chosen people shall be rooted out
of it. Ours is a far better portion. We have an inheritance
reserved for us in heaven, whither Christ the Forerunner
has for us entered!
How much greater is our responsibility to see that our
steps are ordered according to the Word of the living God!
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1 My son, forget not my law;
But let thy heart keep my commandments:
2 For length of days, and long life,
And peace, shall they add to thee.
HERE we are still on Jewish ground, but the exhortation
is of all importance to us as well as to those who see in long
life an evidence of the special blessing of the Lord. For
there is that in the exhortation which should appeal to all.
“Let thy heart keep my commandments,” is a much-needed
word. is is far more than submission to duty; it is loving
devotion to the will of God. “y word,” said the Psalmist,
“have I hid in my heart that I might not sin against ee”
(Psa. 119:11). And of Ezra it is recorded that he “prepared
his heart to seek the law of the Lord, and to do it, and
to teach in Israel statutes and judgments.” (Ez. 7:10). is
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34
preparation of the heart in man which is so truly from the
Lord is what is sadly lacking among many whose outward
ways testify to the slight hold the truth they profess really
has upon them. Love is the spring of true service to the
Lord. “If ye love Me keep My commandments” ( John
14:15) are His own words; and He goes even deeper when
He says, “If a man love Me he will keep My sayings” (John
14:23). is is the heart delighting to run in His ways if
His mind be but made known, whether there be positive
command or not.
3 Let not lovingkindness and truth forsake thee:
Bind them about thy neck;
Write them upon the table of thy heart:
4 So shalt thou nd favor and understanding
In the sight of God and man.
“e law was given by Moses, but grace and truth came
by Jesus Christ” (John 1:17). e law was truth, but it was
truth without grace. is latter having come by Jesus Christ
the believer is exhorted to be “speaking the truth in love”
(Eph. 4:15) “Speaking the truth” is one word in the original,
and is a participle. Mr. J. N. Darby suggested coining a
word to express it; “truthing.” It is not merely speaking the
truth. It is being characterized by the truth; but all must
be in love. A hard and fast intolerant spirit that makes the
truth like a series of legal enactments, and is censorious
toward those who see not eye to eye with oneself; this is
far removed from the Spirit of truth. Lovingkindness will
commend the truth, when an acrimonious, judging spirit,
will deter the timid from its reception. ey are to be bound
about the neck, in this way displayed in the sight of man;
and written upon the heart, thus nding favor with God.
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35
5 Trust in Jehovah with all thy heart;
And lean not unto thine own understanding.
6 In all thy ways acknowledge Him,
And He shall direct thy paths.
Solemn the admonition, and precious the assurance
here for all who would be guided in the way of peace.
“He that trusteth in His own heart is a fool” (chapter
28:26), but happy is the man whose trust is in the Lord.
Condence in self is like leaning on a broken reed. God
has given His Word to guide in every detail of life that thus
our sanctication might be by the Truth, and it is therefore
inexcusable to lean upon our own poor nite intelligence.
If He be acknowledged in all our ways we shall not want
guidance, for He is faithful who has promised to direct our
paths. “If thine eye be single, thy whole body shall be full
of light” (Matt. 6:22).
7 Be not wise in thine own eyes:
Fear Jehovah, and depart from evil.
8 It shall be healing to thy sinew
And moistening to thy bones.
To be wise in our own eyes is the very opposite to
leaning not unto our own understanding.
Where the Lord is truly feared, evil will be hated and
departed from. “Let every one that nameth the name of
the Lord depart from iniquity” (2Tim. 2:19). So shall
strength and freshness characterize the soul. To go on with
God while walking in that which His word condemns is
impossible. e path of blessing is the path of obedience.
If He has spoken, the subject soul will not stay to question
but obey implicitly.
9 Honor Jehovah with thy substance,
And with the rstfruits of all thine increase.
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36
10 So shall thy barns be lled with plenty,
And thy presses shall burst out with new wine.
Having learned to depart from evil, the Lord becomes
the object of the heart. It is not giving Him the rst place
merely. It is a poor thing when Christ has but the rst place
in the soul. He must have all if one is to go on with Him in
holy joy and unhindered communion. e Israelite brought
the rst fruits as a token that He acknowledged Jehovah’s
sole ownership of the land of Canaan. He had said, “e
land shall not be sold forever; the land is Mine” (Lev.
25:23). e giving of the rstfruits was the recognition of
this. So, as the believer honors Him with his substance, he
gladly owns that all is the Lord’s to be used as He directs.
But so great is His goodness that when He is thus
honored, He pledges Himself to see that there is no lack in
barn nor press for the one who owns himself His steward.
Many a saint goes on in comparative poverty because of
his indierence to the principle here laid down. All comes
from God; yet He graciously receives from those He has
redeemed and delights to ever be Himself the greatest
giver. None shall nd Him in their debt.
11 My son, despise not the chastening of Jehovah;
Neither be weary of His correction:
12 For whom the Lord loveth He correcteth;
Even as a father the son in whom he delighteth.
ese words form the text for the apostle’s exhortation
on the Lord’s discipline, in Hebrews 12. He has expounded
them by the inspiration of the Holy Ghost; so to that
precious portion of the word we would turn. We need
not trust our own thoughts, however much we seek to be
subject to Scripture, when we have the mind of the Spirit
fully revealed.
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37
After having traced the path of faith down through the
pages of the Old Testament, the apostle bids us lay aside
every weight, everything that would hinder progress; thus
enabling us to distance sin which ever would beset our
steps, while we run with patience the race set before us.
Christ Himself is put before the soul as faith’s Author and
Perfecter. God would have the heart occupied with Him
who, His own path of shame and suering over, is now “set
down on the right hand of God.” To “consider Him” is the
antidote for weariness and faintness.
He goes on to show that trial and diculty must not
be accounted a strange thing. All are but a part of our
discipline. And thereupon he cites the passage we have
now come to in the book of Proverbs. e dierence of
wording results from his quoting from the Septuagint, the
Greek version generally in use at that time.
“My son, despise not thou the chastening of the Lord,
Nor faint when thou art rebuked of Him. For whom the
Lord loveth He chasteneth, And scourgeth every son
whom He receiveth.”
In the book of Job a similar word is found, credited to
Eliphaz the Temanite, “Behold, happy is the man whom
God correcteth: therefore despise not thou the chastening
of the Almighty” (Job. 5:17).
It was no new truth that the Lord exercised discipline
among His saints. In fact, it is because they are His own
that He does chasten. is word has not necessarily the
sense of “punish,” though, unquestionably, chastening
is often directly retributive. But the primary meaning is
discipline. God is a God of order. His family must be under
His discipline. erefore the apostle says, “If ye endure
chastening, God dealeth with you as with sons; for what
Proverbs and Song of Solomon
38
son is he whom the father chasteneth not?” It is no evidence
that the heart of God is not towards me that I am left to
suer aiction. All is but part of that discipline which an
all-wise Father sees to be necessary. In fact, if I am not the
subject of this disciplinary training, I am not one of His at
all! “But if ye be without chastisement, whereof all (that is,
all sons) are partakers, then are ye bastards, and not sons.”
Nor is the Lord’s discipline of the selsh or uncertain
nature that ours often is, in regard to our own households.
“We have had fathers of our esh which corrected us, and
we gave them reverence: shall we not much rather be in
subjection to the Father of spirits, and live? For they verily
for a few days chastened us after their own pleasure (or, as
seemed good to them); but He for our prot, that we might
be partakers of His holiness.” Not always have earthly
parents the direct good of their children in view when they
discipline them. How often we may be moved more by the
disturbance of our personal comfort than by the sense of
the child’s need of correction! In such a case we chasten
after our own pleasure. Our God and Father never so deals
with us. He has our prot ever before Him. But though
this is so, we are certain to prove that “no chastening for the
present seemeth to be joyous, but grievous: nevertheless,
afterward it yieldeth the peaceable fruit of righteousness
unto them which are exercised thereby” (Heb. 12:7-11).
us we have briey outlined the Scripture teaching as to
the Lord’s discipline.
May grace be given to reader and writer neither to
faint beneath the chastening as though some strange thing
happened to us, nor yet to despise it, thus ignoring the
Lord’s hand in it all; but rather to be exercised thereby, that
it may indeed yield in us and in our ways the peaceable
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39
fruits of righteousness, and so we shall be partakers of His
holiness. us shall we enter into the blessedness of the
following verses:
13 Happy is the man that ndeth wisdom,
And the man that getteth understanding.
14 For the merchandise of it is better
than the merchandise of silver,
And the gain thereof than ne gold.
15 She is more precious than rubies:
And all the things thou canst desire are not to be
compared unto her.
16 Length of days is in her right hand;
And in her left hand riches and honor.
17 Her ways are ways of pleasantness,
And all her paths are peace.
18 She is a tree of life to them that lay hold upon her;
And happy is every one that retaineth her.
Men will brave untold dangers and exhaust human
ingenuity in their search for precious metals and sparkling
jewels; but in following Wisdom’s ways treasures are to be
found which all the costly gems of earth could never equal
in value. Length of days, riches and honor she oers to
those who nd her; and coupled with these, she gives what
earthly stores often detract from: peace and quietness of
soul. e ways of Wisdom are the ways that be in Christ;
the ways into which the word of God would guide the
feet of the subject soul. Such ways are indeed “ways of
pleasantness, and all her paths are peace.” To thus nd the
true wisdom, is to feed on the tree of life. No happiness
such as men in the esh enjoy, is to be compared with this.
Proverbs and Song of Solomon
40
It is the same wisdom by which Jehovah founded the
earth that He oers to us, to be our guide on our pilgrim
pathway. Of this the next section reminds us.
19 Jehovah by wisdom hath founded the earth;
By understanding hath He established the heavens.
20 By His knowledge the depths are broken up,
And the skies drop down the dew.
Surely it is grace immeasurable that thus leads the
One who upholds all things by the word of His power, to
concern Himself about the steps of His creatures. e word
of God is but another expression of the wisdom that spoke
worlds into existence, and it is “written for our learning,
that we through patience and comfort of the Scriptures
might have hope.”
21 My son, let them not depart from thine eyes:
Keep sound wisdom and discretion;
22 So shall they be life unto thy soul,
And grace to thy neck.
23 en shalt thou walk in thy way safely,
And thy foot shall not stumble.
24 When thou liest down, thou shalt not be afraid:
Yea, thou shalt lie down, and thy sleep shall be sweet.
Someone has said, “It is not enough that one hold the
truth, if the truth hold not him.” To so take hold of what
God has revealed as to have it control the heart and life, is
what is continually insisted on in this most practical of all
books. us, to “keep sound wisdom and discretion,” gives
one to lay hold on what is really life, and ornaments the
neck with grace. e foot, too, will be kept from stumbling,
and the disciple will be guided in the way of truth. Rest
and refreshment become likewise the portion of all who
esteem the word of God above all the thoughts of men.
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41
25 Be not afraid of sudden fear,
Neither of the desolation of the lawless, when it
cometh.
26 For Jehovah shall be thy condence,
And shall keep thy foot from being taken.
It is the obedient soul who can lay hold of the precious
promises of Scripture. e willful and lawless have no such
title. If walking in subjection to the truth, neither sudden
fear nor the desolation of the wicked need aright, for
Jehovah, whose truth it is, will be the condence of all who
walk uprightly, and will keep the feet of His saints.
God thus being given his place, man will have what
belongs to him. Of this the next portion treats.
27 Withhold not good from its owners,
When it is in the power of thy hand to do it.
28 Say not unto thy neighbor,
‘Go, and come again, and to morrow I will give,’
When thou hast it by thee.
To owe no man aught but love is a command that is
binding on every child of God. To withhold another’s due
when able to pay, evidences the fact that covetousness is
in the heart and is being permitted to gain ascendency
over the life. Often the poor are made to suer by
thoughtlessness in this respect. Payments looked forward
to for the supplying of the necessaries of life are needlessly
deferred by those more blessed with earth’s goods than
they; and real suering results, often leading to bitterness
and hatred. Such conduct on the par of a Christian is in
every way to be deplored Money owing to another is not
mine. To use it for my own purposes is dishonesty. God’s
eye sees every such action, and He has said, “Be sure your
sin will nd you out!”
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42
29 Devise not evil against thy neighbor,
Seeing he dwelleth condently by thee.
e abuse of trust is, in the sight of the Holy and the
True an abominable thing. Condence misplaced has
ruined many. How dreadful the testimony if the one who
has abused that condence be a professor of Christianity!
It is things like these that turn the ignorant to skepticism,
and ruin the inuence of those who might, if faithful, be
used in blessing to many.
30 Strive not with a man without cause,
If he hath done thee no harm.
And even if he have harmed me, One greater than
Solomon has said, “I say unto you that ye resist not evil.”
Under law, it was a sin to strive with another without
adequate ground; but under grace, as God has dealt with
me, so am I to deal with my debtors.
31 Envy thou not the violent man,
And chose none of his ways.
32 For the froward is abomination to Jehovah;
But His secret is with the righteous.
33e curse of Jehovah is in the house of the lawless;
But He blesseth the habitation of the just.
34 Surely He scorneth the scorners;
But He giveth grace unto the lowly.
35 e wise shall inherit glory;
But shame shall be the promotion of fools.
Asaph was envious at the foolish, when he saw the
prosperity of the wicked, until he went into the sanctuary
of the Lord, where he was given to understand their end.
en his heart was grieved, and he owned his folly (Psa.
73). Seeking to satisfy their souls with the evanescent
things of earth, they remain in ignorance of the counsels of
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43
Jehovah, which are known only to the righteous. eir end
will be anything but enviable, for the curse of the Lord is
in their houses, and He scorns their haughty pretensions.
His blessing abides upon the habitation of the just, and
“He giveth grace unto the lowly.” ose who are content to
thus abase themselves and walk in the steps of Him who
was ever the humble, dependent One down here will he
despised by those who are wise in their own conceit; hut
they shall inherit true glory at last, when the false glitter of
worldly fame has faded away forever, and “shame shall be
the promotion of fools.”
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44
Proverbs Four
45
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Proverbs Four
1 Hear, ye children, the instruction of a father,
And attend to know understanding.
2 For I give you good doctrine;
Forsake ye not my law.
3 For I was my father’s son,
Tender and only [beloved] in the sight of my mother.
4 He taught me also, and said unto me,
Let thy heart retain my words:
Keep my commandments and live.
SOLOMON’S own early training is here touchingly
alluded to. His mother’s only son, tenderly loved and cared
for; the object of his father’s heart, he had been solicitously
instructed in the law of the Lord, and had proted thereby.
It is only necessary to read the unhappy history of his
half-brother Adonijah, whose father had never displeased
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46
him in saying, “Why hast thou done so?” to realize how
much Solomon was indebted to his mother’s counsel and
his father’s instruction. e value of parental discipline
cannot be overestimated. To be brought up in the nurture
and admonition of the Lord is a blessing beyond our ability
to appreciate.
Strange that David could so dierently treat two sons as
in the cases instanced above!
But it is not the responsibility of the parents that is here
dwelt on. It is that of the children rather, who are thus
nurtured and cared for. He who, whatever his aberrations,
knew so well the value of wise and godly instruction, says:
5 Get wisdom; get understanding:
Forget it not; neither decline from the sayings of my
mouth.
6 Forsake her not, and she shall preserve thee:
Love her, and she shall keep thee.
7 Wisdom is the principal thing;
erefore get wisdom:
And with all thy getting get understanding.
It is not knowledge merely which the soul needs, but
the wisdom and intelligence to use knowledge aright. is
is the principal thing, and this he impresses on the young.
Wisdom will preserve from folly, and if truly loved will
keep the feet of her disciple.
8 Exalt her, and she shall promote thee:
She shall bring thee to honor, when thou dost
embrace her.
9 She shall give to thy head a chaplet of grace:
A diadem of beauty shall she deliver to thee.
In the previous chapter it is stated that “shame shall be
the promotion of fools.” Wisdom brings to honor and true
Proverbs Four
47
promotion. Even in the world is this true, however much
iniquity may abound; but among the children of God how
valuable is a man of wisdom! Mere knowledge may pu
up and render the possessor thereof contemptible; but the
word of wisdom is always in season; and though oft-times
rejected, is at least appreciated: the conscience assenting
to what the unspiritual man may be determined upon
refusing.
10 Hear, O my son, and receive my sayings;
And the years of thy life shall be many.
11 I have taught thee in the way of wisdom;
I have led thee in right paths.
12 When thou goest, thy steps shall not be straitened;
And when thou runnest, thou shalt not stumble.
e book of Ecclesiastes, as already noted in our
introductory chapter, portrays the wrong paths into which
the royal writer had wandered when, for the time being, he
forsook that Word which had been the guide of his youth,
and gave himself up to commune with his own heart arid
to seek out a way of pleasure for himself. It is not necessary
to follow him in paths of folly to learn their end. e book
now before us marks out right paths, the way of wisdom.
All who walk therein shall nd their steps unstraitened, and
shall be enabled to run without stumbling. How needful,
then, to heed the exhortation that follows!
13 Take fast hold of instruction; let her not go:
Keep her; for she is thy life.
14 Enter not into the path of the lawless,
And go not in the way of evil men.
15 Avoid it, pass not by it,
Turn from it, and pass away.
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48
16 For they sleep not, except they have done evil;
And their sleep is taken away unless they cause some
to fall.
17 For they eat the bread of lawlessness,
And drink the wine of violence.
e principle here enunciated is of prime importance,
and cannot be too often insisted on. e child of God is
called to separation from all evil-doers. He who knoweth
what is in the darkness has described their unholy ways.
We need not mistake them. Called to holiness, we are to
avoid their path. To trie and temporize with them is most
deleterious, and will greatly hinder soul-progress. e true
pilot may not know every rock or reef, but his wisdom
consists in taking the safe channel: so the Christian need
not make himself aware of all the evils of the day. He is
to simply take the safe path described in the verse that
follows:
18 But the path of the just is as a shining light,
at shineth more and more unto the perfect day.
19 e way of the lawless is as darkness:
ey know not at what they stumble.
Marked is the dierence thus presented. e path of the
righteous, leading onward and upward to that city where
the glory of God doth lighten it, and the Lamb is the lamp
thereof, shines brighter and brighter as the uncreated glory
from that city of bliss illumines it with splendor. Who
would not cry, “Let me die the death of the righteous; let
my last end be like his”? A far more exceeding and eternal
weight of glory is at the end of that path.
Alas! how great the contrast when we turn to the way
of the lawless. As their road nears the pit of woe, darkness
begins to envelop it; the awful Stygian smoke of the abyss
Proverbs Four
49
obscuring even the light of nature and revelation alike: so
that men stumble blindly on, knowing not what causes
them to fall. e end we well know — eternal banishment
from the presence of God.
With two such paths to choose between, the admonition
that immediately follows may well be borne in upon the
soul.
20 My son, attend unto my words;
Incline thine ear unto my sayings.
21 Let them not depart from thine eyes;
Keep them in the midst of thy heart.
22 For they are life unto those that nd them,
And healing to all their esh.
e Spirit of Christ in the psalmist could say, “y
word have I hid in my heart, that I might not sin against
ee” (Psa. 119:2). It is the heart controlled by Scripture
that assures a walk in the truth. God desires truth in the
inward parts: the very reins of our being should be the seat
of wisdom. When this is the case, the words of knowledge
indeed become life and health to the one who keeps them.
e word that follows but emphasizes this all-important
principle.
23 Keep thy heart above all keeping:
For out of it are the issues of life.
Here is displayed a scientic knowledge and accuracy
far beyond the times in which Solomon wrote. e great
discovery of Harvey, the circulation of the blood, which
revolutionized medical thought, is here calmly taken for
granted, and used to set forth, or illustrate, a spiritual truth.
Just as the heart is the center of the physical system, whence
ow the issues of life, so, in a moral and spiritual sense, the
heart, used as a synonym for the soul, is that which must
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be jealously guarded, that thence may go forth that which
is for the upbuilding of the child of God.
24 Put away from thee a froward mouth,
And perverse lips put far from thee.
As it is out of the heart’s abundance that the mouth
speaks, mouth and heart are here intimately connected. A
froward mouth and perverse lips bespeak one who is not
in subjection to God. Where His Word has its place in the
soul, the lips manifest it.
25 Let thine eyes look right on,
And let thine eyelids look straight before thee.
26 Ponder the path of thy feet,
And let all thy ways be established.
27 Turn not to the right hand nor to the left:
Remove thy foot from evil.
It is not the mouth only that shows the state of the
heart. e feet likewise will walk according to the condition
of the soul. Forgetting the things behind, we are exhorted
to press on to the prize of the calling of God on high. e
eye is to be xed on the goal, looking straight before. For
us, this is Christ. As the plowman cuts a straight furrow
when the eye is on a distant point directly before him, so
the Christian’s path will be that of the just, when the eye
of the heart is xed on the Lord Jesus, now ascended to
glory. But this involves likewise earnest concern about
one’s ways, that all may be established in accordance with
the truth. Evil is to be judged and departed from, the foot
turning neither to the right hand nor the left. e mind of
God once known is to be faithfully acted upon, irrespective
of self-interest or the thoughts of others who discern it not.
To walk with God necessarily means to be misjudged
and misunderstood by unspiritual persons who are ignorant
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of the power of God and the value of His truth. But if
one has His approbation, there need be no consulting with
esh and blood, but implicit obedience to what He has said
in His Word.
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Proverbs Five
53
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Proverbs Five
THE warning of Chapter Two against the strange
woman is in this portion reverted to, and additional
instruction given. It is a subject of deep solemnity if this
unholy siren be seen to picture false religion, with its
snares and seductions; while, of course, looked at in its
simple, primary meaning, it is of great importance. If any
are entrapped, it is not for lack of warning, but for willful
neglect of instruction.
1 My son, attend unto my wisdom,
And bow thine ear to mine understanding;
2 at thou mayest regard discretion,
And that thy lips may keep knowledge.
roughout the book, the need of more than casual
attention to the words of wisdom is enforced. To hear with
no thought of heeding, is not what is contemplated; but the
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54
bowing of the ear to understanding, in order that discretion
may be regarded and knowledge kept. at servant which
knew his Lord’s will and did it not was to be beaten with
many stripes. When God stoops to make known His will,
it should be esteemed, not merely as duty, but as privilege,
to obey.
3 For the lips of a strange woman drop as a honeycomb,
And her mouth is smoother than oil:
4 But her end is bitter as worm-wood,
Sharp as a two-edged sword.
5 Her feet go down to death;
Her steps take hold on sheol.
6 Lest thou ponder the path of life,
Her ways are moveable that thou canst not know
them.
Fair and plausible are the words of the stranger-
temptress; dark and terrible the ending of association
with her. She plies her awful avocation today as of old,
and thousands are her victims. Like the harlot-church of
the closing book in our Bibles, she seduces and deceives,
turning the heart away from the simplicity of the paths of
truth, and leading to death and sheol. Many are her devices
to delude the unwary; movable her ways, that their evil
direction may not be known. Nothing is more attractive
to the refuser of Wisdom’s words than the specious pleas
of this deceptive system. e only safety is in cleaving to
the words of God; hence the admonition in the verses that
follow.
7 Hear me now therefore, O ye sons,
And depart not from the sayings of my mouth.
8 Remove thy way far from her,
And come not nigh the entrance of her house:
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55
9 Lest thou give thine honor unto others,
And thy years unto the cruel ones:
10 Lest strangers he lled with thy wealth;
And thy labors be in the house of a stranger;
11 And thou mourn at the last,
When thy esh and thy body are consumed,
12 And say, How have I hated instruction,
And my heart despised reproof;
13 And have not harkened to the voice of my teachers,
Nor inclined mine ear to them that instructed me!
14 1 was almost in all evil
In the midst of the congregation and assembly.
To learn by painful experience, if the word of God is
not bowed to, is a bitter and solemn thing. God is not
mocked; what is sown must be reaped. e unsteady hand,
the confused brain, the bleared eye, premature age and
weakened powers; with days and nights of folly to look
back on with regret that can never be banished from the
memory: such are a few of the results of failing to heed
the advice of wisdom in the natural world. And in the
spiritual we have what answer to all these — inability to try
the things that dier, weakened spiritual susceptibilities,
unsteadiness of behavior, loss in time and loss at the
judgment seat of Christ; such are some of the sad eects
of refusing the path of separation from apostate religion in
this day of Christ’s rejection.
roughout this collection of Proverbs, the strange
woman is looked upon as an intruder from the outside,
not a daughter of Israel who has been betrayed from the
path of virtue. e law declared there was to be no harlot
among the woman of the chosen people. It was from the
surrounding countries the temptresses entered to seduce
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the young men of the separated nation. Hence the “strange
woman”: not “strange” in the sense of peculiar; but the
stranger-woman who plied her meretricious arts to deceive
those who should be holy to the Lord. But so low had
become the moral state of Israel, that even the daughters
of the people of God had fallen into the degradation of
the heathen, as is evident from the words already noticed
in chapter 2:17. ough called a “stranger” or “foreigner,”
she had “forsaken the guide of her youth, and forgotten the
covenant of her God.” Hence she is viewed as an outsider,
having no place in the congregation of the Lord.
Sanctied wedded love, in contrast to the loose and
godless ways of what has been presented, we now have
brought before us.
15 Drink waters out of thine own cistern,
And running waters out of thine own well.
16 Let thy fountains be dispersed abroad
And rivers of waters in thy streets
17 Let them be only thine own,
And not strangers’ with thee.
18 Let thy fountain be blessed;
And rejoice with the wife of thy youth.
19 Let her be as the loving hind and pleasant roe;
Let her breasts satisfy thee at all times;
And be thou ravished always with her love.
20 And why wilt thou, my son, be
ravished with a strange woman,
And embrace the bosom of a stranger?
For us, marriage represents the mystic union between
Christ and the Church. Every Christian home should be
a little picture of the relationship of our gloried Head
with the members of His body. How holy then is that
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57
earthly association which speaks of such exalted heavenly
mysteries. “Marriage is honorable in all, and the bed
undeled: but fornicators and adulterers God will judge”
(Heb. 13:4). How much precious teaching in the New
Testament, particularly the epistolary portion of it, ows
from this truth. Husbands and wives are urged to dwell
together according to knowledge that their prayers be not
hindered. (See 1Peter 3:1-7). What a test is this! When
husband and wife are so living before each other that with
joy and condence they can kneel and pray together, the
home will be what God desires; but where the ways and
words of either or both hinder such seasons of communion
‘with each other and the Lord, there is something radically
wrong.
21 For the ways of man are before the eyes of Jehovah,
And He pondereth all his goings.
is fact is just what the soul needs to keep in mind, to
realize the solemnity of being in this world for God. His
eyes are on all our ways. Nothing escapes that holy gaze.
All is naked and open before Him with whom we have to
do. He weighs and ponders every thought and word and
action. Nothing is too insignicant for His notice; nothing
too great for His attention. At the judgment-seat of Christ
He will make manifest His estimate of it all. In that day
how many of us would give worlds, did we possess them,
if we had only been more truly faithful in all our ways in
this scene!
22 His own iniquities shall take the lawless himself,
And he shall be holden with the cords of his sins.
23 He shall die without instruction;
And in the greatness of his folly he shall go astray.
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Certain retribution will follow the lawless. e very sins
in which he now delights are the links he is forging to
make the chain that shall bind him forever. Having refused
instruction in life, he shall die without it; left to go astray in
the folly his soul loved. Dying in his sins, he goes out into
the darkness, where the light he refused in time shall never
shine upon him again!
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Proverbs Six
EVEN the unregenerate, did they but order their
lives and their business methods in accordance with the
instruction here given, would be saved many a failure
and loss. Suretyship has been the downfall of many who,
avoiding it, might have been comfortable and prosperous.
Here the one so-ensnared is urged to deliver himself if
possible, ere the penalty has to be paid.
1 My son, if thou be surety for thy friend,
If thou hast stricken thy hand with a stranger,
2 ou art snared with the sayings of thy mouth,
ou art taken with the sayings of thy mouth.
3 Do this now, my son, and deliver thyself,
When thou art come into the hand of thy friend;
Go, humble thyself, and make sure thy friend.
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4 Give not sleep to thine eyes, Nor slumber to thine
eyelids.
5 Deliver thyself as a roe from the hand of the hunter,
And as a bird from the hand of the fowler.
Unlikely as it may seem on the face of it, pride is generally
the incentive to suretyship. A desire to be thought well
of, to be accounted in easy circumstances, has led many a
man to “strike hands,” or go on another’s bond, who was
quite unable to assume so serious a responsibility and yet
discharge his obligations to those properly dependent on
him. With others it is an easy-going disposition that leads
one to thoughtless pledges, the performance of which
would be ruinous. In either case, if thus entrapped, it is
well if the command here given is heeded; and humbling
though it may seem to be, the confession made that one
has undertaken more than righteousness and foresight
would advise. Far better a little temporary embarrassment
and misunderstanding, even ill-will, than to nd out later
that others have to suer for the maintenance of a foolish
and sinful pride.
Prudence and forethought (not to be confounded with
the anxiety of the morrow condemned by the Lord in His
discourse on the mount) are commendable virtues, to teach
which even so feeble a creature as the ant may well serve.
6 Go to the ant, thou sluggard;
Consider her ways, and be wise:
7 Which having no guide, overseer, or ruler,
8 Provideth her meat in the summer.
And gathereth her food in the harvest.
A lesson for eternity as well as for time is taught by the
ant, which however we reserve until we reach the thirtieth
chapter, where it is again brought before us as one of
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61
four wise things, each of which teach spiritual truths. e
temporal lesson is of grave importance. Improvidence is not
faith; it is the grossest presumption to act the part of the
sluggard and then to expect divine provision in the hour of
need. In this as in all else sowing follows reaping. Diligence
and carefulness are commanded and commended by the
Lord, and both honor Him; while slothfulness on the part
of one of His is a reproach upon His name. To arouse such
to a sense of duty, is the object of the verses that follow.
In the spiritual, as in the natural things, “the diligent soul
shall be made fat” (chapter 13:6.)
It has become the fashion for certain wiseacres to sneer
at “Solomon’s grain-eating ant” who stores her food in
the harvest for future use. Solomon is supposed to have
mistaken the eggs of the ant for grains. But it is now fully
demonstrated that he was wiser than his critics.
In Palestine there is a species of ant which is not
carnivorous, but feeds on grain and does indeed store its
food in harvest time as he declared. Scripture here, as
always, is correct and exact.
How much more tting it would be if, in weighing the
words of the Omniscient, poor short-sighted man would
own his limitations and at least take it for granted the
Bible is right until proven otherwise!
9 How long wilt thou sleep, O sluggard?
When wilt thou arise out of thy sleep?
10 Yet a little sleep, a little slumber,
A little folding of the hands to sleep:
11 So shall thy poverty come as one that traveleth,
And thy want as a man with a shield.
Sleeping in time of labor is out of place in a scene
where man has been commanded to eat his bread by the
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62
sweat of his face. No one has a right to count on God to
undertake for him in temporal matters, who is not himself
characterized by energy and wakefulness. Poverty and
want follow slothfulness; as in a spiritual sense, endless
woe must follow the one who sleeps on in this the day of
grace, refusing to be awakened. “A little more sleep, a little
more slumber,” says Judson, “and thou shalt wake in hell to
sleep no more forever!”
12 A man of Belial, a wicked man,
Walketh with a froward mouth.
13 He winketh with his eyes,
He speaketh with his feet,
He teacheth with his ngers;
14 Perverseness is in his heart,
He deviseth mischief continually; he soweth (or,
casteth forth) discord.
15 erefore shall his calamity come suddenly;
Suddenly shall he be broken without remedy.
e one who is careless as to his own aairs, is likely to
interfere altogether too much with those of others. Having
naught to occupy his time, he becomes an idling busybody,
every part of his being devoted to folly. His mouth is
froward; his eyes belie the words his lips give utterance
to; feet and hands are used to call attention to what were
better left unnoticed; for in his heart is frowardness and
mischievous devices. He becomes thus a sower of discord,
scattering evil words as one might scatter thistledown,
to bring forth a harvest of sorrow that can never be fully
destroyed. ere were such among the essalonian saints,
against whom the apostle warns, and bids the godly keep
no company with them that they may be ashamed.
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63
16 ese six things doth Jehovah hate;
Yea, seven are an abomination of His soul:
17 Haughty eyes, a lying tongue,
And hands that shed innocent blood;
18 A heart that deviseth wicked imaginations,
Feet that be swift in running to mischief,
19 A false witness that speaketh lies,
And he that soweth discord among brethren.
In no uncertain terms Jehovah’s judgment of the evil
speaker is set forth. Seven things are abominable, six he
hates in addition to the one already noticed. It is put in as
though the worst of them all.
A proud look He ever detested. Haughty eyes belong
not to the one who has been a learner at His feet who is
“meek and lowly in heart.” e twelfth Song of Degrees
gives the utterance of one who has thus been discipled into
His school. “Lord, my heart is not haughty, nor mine eyes
lofty; neither do I exercise myself in great matters, or in
things too high for me” (Psa. 131:1). is is the state that
is well-pleasing to Him who has said, “To this man will I
look, even to him that is poor (or, lowly) and of a contrite
spirit, and trembleth at My word” (Isa. 66:2).
A lying tongue! How opposed to Him who is Himself
the Truth, and who desireth truth in the inward parts. False
words bespeak a deceitful heart.
With these evidences of the activity of a corrupt nature
He joins “hands that shed innocent blood.” For he is of one
ilk who would with his tongue destroy the good name of
another with him who would with wicked hands take his
brother’s life.
“A heart that deviseth wicked imaginations” is the spring
of all the rest. Out of the heart proceed all unholy words
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and doings. So “feet that be swift in running to mischief”
are at once mentioned. ey follow where the heart has
already gone. e last two are often found together. “A
false witness that speaketh lies, and he that soweth discord
among brethren.” Good and pleasant it is in the eyes of our
God when brethren dwell together in unity. e talebearer,
who, by spreading abroad evil insinuations and accusations,
mars that happy unity, is abhorred of the Lord.
If we would, any of us, having all a common nature,
be kept from these hateful ways, there must be an earnest
cleaving to God and His Word that we may thus be
sanctied by the truth.
20 My son, keep thy father’s commandment,
And forsake not the law of thy mother:
21 Bind them continually upon thy heart,
And tie them about thy neck.
Subjection to parental discipline is subjection to God. If
the parents are themselves godly and seek to bring up those
committed to their care in “the nurture and admonition of
the Lord,” they are laying a solid foundation upon which
all the superstructure of the after-life can safely rest.
22 When thou goest, it shall lead thee;
When thou liest down, it shall keep thee;
Practical and precious will the instruction of wisdom
thus become. Abroad or at home, in activity or in the place
of repose, the word shall be alike sweet and shall keep from
stumbling.
And when thou awakest, it shall be thy meditation.
23 For the commandment is a lamp;
And the law is light;
And reproofs of instruction are the way of life:
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65
24 To keep thee from the evil woman,
From the attery of the tongue of the strange woman.
Once more is the young man’s particular snare referred
to. e purifying inuence of the word of God will, above
all else, be his protection from the attering lips of the false
stranger who would allure him from the path of truth and
virtue to falsity and ruin. Earnestly is he warned to beware
of her fascinations.
25 Lust not after her beauty in thy heart;
Neither let her take thee with her eyelids.
26 For by means of a harlot a man is brought to a piece of bread:
And the adulteress will hunt for the precious life.
Again are we reminded that it is the heart which must
be kept or guarded if the feet would be preserved from
forbidden paths. Sorrow and poverty — spiritual and
natural — will be the dread result if there is any tampering
with uncleanness. With her fascinating glances the
adulteress will endeavor to entrap. Unhappy then the one
whose heart is not garrisoned by the sanctifying truth of
God! To trie here is to be overcome, as the next verses
strongly urge,
27 Can a man take re into his bosom,
And his clothes not be burned?
28 Can one go upon hot coals,
And his feet not be scorched?
29 So he that goeth in to his neighbor’s wife;
Whosoever toucheth her shall not be innocent.
How many a dreadful blot upon an otherwise upright
and honored life has resulted from what at rst was a
thoughtless familiarity, which led on step by step to the
awful overthrow of uprightness and virtue, culminating
in lifelong sorrow. No other sin, unless it be the taking
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of human life which is often its fearful result, leaves so
dreadful a stain behind, as witness David’s case.
30 Men do not despise a thief,
If he steal to satisfy his soul when he is hungry;
31 But if he be found, he shall restore sevenfold;
He shall give all the substance of his house.
32 But whoso committeth adultery with
a woman lacketh understanding:
He that doeth it destroyeth his own soul.
33 A wound and dishonor shall he get;
And his reproach shall not be wiped away.
34 For jealousy is the rage of a man;
erefore he will not spare in the day of vengeance.
35 He will not regard any ransom;
Neither will he rest content though thou givest many
gifts.
How faithful is the God who thus condescends to
point out in language severely plain and clear the awful
consequences of the sin that brought the ood, and yet
shall bring the re!
Other wrongs men may forgive and forget. is one
is never forgotten. A thief stealing to satisfy his hunger
excites no one’s abhorrence. Yet, if arrested, restitution is
demanded. Jehovah’s law said he should restore it in the
principal and add the fth part. Human law, according to
verse 31, demands even up to seven-fold, and may indeed
involve the culprit in utter ruin, causing him to forfeit “all
the substance of his house.” But at least it is possible to
make amends, though it take all one has. But there is a
sin for which amends can never be made, either to the
wronged husband, or the partner of the folly. Repentance
toward God will not eace the reproach. e marks of the
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wound and the dishonor will remain to haunt one through
the years. e rage of the rightly jealous man who has been
so terribly incensed will not be appeased by gifts however
great, or protestations however earnest and sincere.
He who, with warnings such as these before him,
deliberately goes on triing with sin is without excuse. e
only safe course is to gird up the loins of the mind; to bring
every sinful, wandering thought into subjection; that thus
the truth of God may control the heart and reins. Only thus
shall one be enabled to “ee also youthful lusts,” which are
elsewhere described as “eshly lusts that war against the
soul.” In this way Joseph stood in circumstances far more
tempting than those in which David fell. “Shall I do this
great evil, and sin against God?” is was what preserved
him. is alone will preserve any similarly tempted one.
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Proverbs Seven
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Proverbs Seven
GOD alone can estimate aright the depravity of the
human heart. Knowing its perverseness and the need of
continued warning, another entire chapter is devoted to
the subject which we have already been considering. at
there may be no stone unturned to save the youth from
the strange woman’s snare, her ways and behavior are
graphically delineated. If he turn after her now, he does so
with his eyes fully opened.
1 My son, keep my words,
And lay up my commandments with thee.
2 Keep my commandments and live;
And my law as the apple of thine eye.
3 Bind them upon thy ngers,
Write them upon the table of thy heart.
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It is this constant dwelling upon the word of God that
preserves from sin. Notice how upon both hand and heart
that Word is to be bound and written. is involves far more
than cursory reading of the Scriptures. It is the making it
one’s own, the daily feeding upon it, that preserves the soul.
4 Say unto Wisdom, thou art my sister;
And call Understanding thy kinswoman:
5 at they may keep thee from the strange woman,
From the stranger that attereth with her sayings.
Satan has no more powerful weapon for the overthrow
of the young than attery. Wisdom and understanding are
needed to preserve from this snare. ey will teach me to
mistrust and to judge myself, and thus to estimate aright
the lying words of any who would seek to eect my ruin by
means of the vanity of my heart.
e balance of the chapter requires little comment.
With the perspicuity of an eyewitness, a scene is brought
before us which has been duplicated not only by the
thousands, but millions of times, and is as true today as
in the days of Solomon. e young man may well ponder
it with care, and thus be warned of the dangers besetting
one who, trusting in his own heart, departs from the living
God and forsakes the counsel of his mother and the guide
of his youth.
6 For at the window of my house
I looked through my lattice,
7 And I beheld among the simple ones,
I discerned among the youths, a young man void of
understanding,
8 Passing through the street near her corner;
And he went the way to her house,
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71
9 In the twilight, in the evening of the day,
In the black and dark night:
10 And, behold, there met him a woman
With the attire of a harlot, and subtle of heart.
11 (She is loud and stubborn;
Her feet abide not in her house:
12 Now is she without, now in the streets,
And lieth in wait at every corner.)
13 So she caught him, and kissed him,
And with an impudent face said unto him,
14 I have peace sacrices with me;
is day have I paid my vows.
15 erefore came I forth to meet thee,
Diligently to seek thy face, and I have found thee.
16 I have decked my bed with coverings of tapestry,
With carved works, with ne linen of Egypt.
17 I have perfumed my bed with myrrh, aloes, and
cinnamon.
18 Come, let us take our ll of loves until the morning:
Let us solace ourselves with loves.
19 For the goodman is not in his house,
He is gone a long journey:
20 He hath taken a bag of money with him,
And will come to his house at the day of the new
moon.
e reverent student of this solemn portion of the
word of God will see at once how apt an illustration this
religious-appearing woman is of the false, apostate church.
Loud and stubborn, moveable too have been her ways, so
that she might ensnare those who otherwise would never
seek association with her. e vision of Revelation 17 may
well be studied in connection with this chapter.
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72
Returning to the narrative, we learn the direful fate of
the youth who foolishly took the way to her house and
weakly followed where she led.
21 With her much fair speech she caused him to yield,
With the attering of her lips she forced him.
22 He goeth after her straightway,
As an ox goeth to the slaughter,
Or as a fool to the correction of the stocks;
23 Till a dart strike through his liver;
As a bird hasteth to the snare,
And knoweth not that it is for his life.
Such is the end of the path of sin and folly. Death,
with shame unutterable, must be the sad result of refusing
instruction and listening to the words of the atterer.
24 Harken unto me now therefore, O ye sons,
And attend to the sayings of my mouth.
25 Let not thy heart decline to her ways,
Go not astray in her paths.
26 For she hath cast down many wounded;
Yea, many strong men have been slain by her.
27 Her house is the way to sheol,
Going down to the inner chambers of death.
What enduring patience that thus continues to instruct
all who have an ear to hear and who desire to have an
understanding heart! In such a passage as this, as in all
Scripture, we hear the very voice of God, and nd every
word protable. Happy the youth who keeps the instruction
here given, that he may be preserved from the bitterness of
remorse which so many have proven!
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Proverbs Eight
WHAT relief it is to the soul to turn from contemplation
of the folly and sin against which the young man is warned
in the previous chapter, to meditate now upon Wisdom’s
ways, especially when the anointed eye discerns under this
name the Uncreated Word, our Lord Jesus Christ, the
Wisdom of God! For though the feminine form is used
throughout, it is nevertheless clear that in the latter part of
the chapter it is He who is before us.
Wisdom is rst presented as one seeking to draw the
simple from paths of error to the temple of knowledge and
understanding.
1 Doth not Wisdom cry?
And Understanding put forth her voice?
2 She standeth in the top of high places,
By the way, in the places of the paths.
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74
3 She crieth at the gates, at the entry of the city,
At the coming in at the entrances.
Not for men to seek her does Wisdom wait. With
yearning heart she takes her stand in the marts of
commerce, the paths of pleasure, the courts of judgment,
and the schools of learning. Anywhere and everywhere that
men are to be found, there is she — her cry and entreaty
sounding above all the bustle of life. (See chapter 1:20-23).
4 Unto you, O men, I call;
And my voice is to the sons of man.
5 O ye simple, understand prudence:
And, ye fools, be of an understanding heart.
6 Hear, for I will speak of excellent things;
And the opening of my lips shall be right things.
7 For my mouth shall speak truth;
And lawlessness is an abomination to my lips.
As Wisdom incarnate is to be found in our Lord Jesus
Christ, the living Word, so are the instructions of Wisdom
to be found in the written Word. It is by means of that
precious volume which “holy men of God wrote as they
were moved by the Holy Ghost,” that the only true and
lasting wisdom and knowledge are to be found. “Right
things” and “truth” alone are there recorded. Even when
the sins of men and women are sharply delineated in all
their grossness and hideousness, it is that we may thereby
be admonished.
Man may cavil; indelity may sneer; pseudo-scholarship
may reject; but He who cannot lie has declared “the
Scripture cannot be broken.” ere alone is perfect wisdom
found. Unhappy the man who turns from it to the vagaries
of the human mind!
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75
8 All the words of my mouth are in righteousness;
ere is nothing twisted or perverse in them.
9 ey are all plain to him that understandeth,
And right to them that nd knowledge.
is is faith’s answer to the caviler who prates of
contradictions and errors in the inspired word of God.
Modesty alone might suggest the thought that the fault
might be in the reader — not in the Word. But man’s vanity
and pride will not brook such a conclusion.
Yet so it shall soon be proven to be; for “not one jot
or one tittle” (the smallest letter, or vowel point) “shall in
no wise pass from the law till all be fullled.” How soon
diculties vanish when faith is in exercise! Seemingly
insuperable objections are swept away in a moment when
the light of heaven shines into the soul and on the page of
Scripture. Jesus, in resurrection, opened both the Scriptures
and the understanding of the two with whom He walked
to Emmaus. It is this double enlightenment that causes
diculties to vanish like mist before the rays of the sun.
“ey are all plain to him that under standeth,” for “the
secret of the Lord is with them that fear Him.”
10 Receive my instruction, and not silver,
And knowledge rather than choice gold.
11 For wisdom is better than rubies;
And all things that can be desired are not to be
compared to it.
Alone in the sacred Scriptures, in our times so relentlessly
assailed by supercilious egotists and unspiritual divines,
is this treasure to be found. e best writings of the best
men are not to be compared with it, for here we turn from
all the reasonings of man’s heart to the very breathings of
God. In the 28th chapter of Job we have the account of the
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patriarch’s search for wisdom. All the precious metals and
jewels of earth are not to be compared to it, “for the price
of wisdom is above rubies.” He nds it when he turns from
everything on or under the earth to God Himself.
12 I Wisdom dwell with Prudence,
And nd out knowledge of witty inventions.
As noted above, wisdom here is looked at as an essential
part of Deity; further down, as Him who has been now
revealed as the Wisdom of God, the Eternal Son.
13 e fear of Jehovah is to hate evil:
Pride, and arrogancy, and the evil way, and the mouth
of perversions do I hate.
It is thus wisdom is manifest. It is the very character
of God — that character all told out in Christ. Evil, pride,
folly; all are hateful to Him who is light, and cannot abide
the darkness.
14 Counsel is mine, and sound wisdom:
I am understanding; I have strength.
15 By me kings reign,
And princes decree justice,
16 By me princes rule, and nobles,
Even all the judges of the earth.
It is not that rulers always act according to understanding,
but that none rule at all save by the appointment of innite
wisdom. “e Most High ruleth in the kingdoms of men,
and He giveth them unto whomsoever He will.” is
gives perfect rest to the man of faith in the midst of all
the changing political scenes of earth. Let the form of
the government be what it may; the chief magistrate be
of whatever character he will; faith can bow in obedience,
owning that “the powers that be are ordained of God.”
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17 I love them that love me;
And those that seek me early shall nd me.
Wisdom sought, as in Solomon’s case, in early youth,
delights to reward the seeker. It is important to bear in
mind that it is wisdom — and not God as such — that is
here referred to. “He,” too, “is the rewarder of them that
diligently seek Him;” but it would be very faulty to limit
His love alone to those who return that love. It is love in
activity on the part of Wisdom we have here before us. To
the one who loves her she gives the treasures enumerated
in the following verses:
18 Riches and honor are with me;
Yea, durable riches and righteousness.
19 My fruit is better than gold; yea, than ne gold;
And my revenue than choice silver.
Unspeakably precious, and beyond all human valuation,
are the gifts bestowed by Wisdom with lavish hand upon
the diligent seeker, who has learned to love her for her own
sake. Apart from her the feet will stray in folly’s paths. She
can say
20 I lead in the way of righteousness,
In the midst of the paths of judgment:
21at I may cause those that love me to inherit substance;
And I will ll their treasuries.
From this point on, the anointed eye loses sight of
all else, and is xed upon Christ; for He it is who is now
presented for the contemplation of our souls. It is Christ
as the Uncreated Word, yet the Begotten Son by eternal
generation; words admittedly paradoxical, but after all
distinctly Scriptural. Some there are who have supposed the
term Only-begotten necessarily implied a period, however
remote, when the Son was not. is John’s Gospel clearly
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refutes, for “the same was in the beginning with God.” He
was begotten, not in the sense of having beginning of life,
but as being of one nature and substance with the Father.
Never was there a moment in the past Eternity when He
reposed not in the bosom of Innite Love.
To explain the mystery is impossible, as the apostle
himself declares.
“No man knoweth the Son but the Father.” Hence the
devout heart can rest and adore where the skeptic seeks in
vain for rational explanations of a mystery beyond human
ken.
22 Jehovah possessed me in the beginning of His way,
Before His works of old.
23 I was set up from everlasting,
From the beginning, ere ever the earth was.
Far back of the beginning of Genesis 1:1, to that
“unbeginning beginning” of John 1:1, does the Spirit here
carry us. ere, in the past eternity, “when anything that
ever had beginning began, the Word was,”
2
and that Word
was the eternal Wisdom of God. It is a scene of fellowship
to which we are introduced — Jehovah possessed Him. “e
Word was with God, and the Word was God;” and love
ineable was the enfolding robe of Deity, for Wisdom was
the object of Jehovah’s delight from everlasting.
24 When there were no depths, I was brought forth;
When there were no fountains abounding with water.
25 Before the mountains were settled,
Before the hills was I brought forth:
26 While as yet He had not made the earth, nor the elds,
Nor the beginning of the dust of the habitable world.
2 F. W. Grant, in “e Crowned Christ:” a marvelous unfolding
of the truth as to the person and varied oces of the Lord
Jesus.
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79
e gure of generation, as already noted, implies unity
of nature. “God so loved the world, that He gave His Only-
begotten Son.” God’s thoughts are above ours. Our best
human language is a poor vehicle indeed for the expression
of truths so wondrous. Christ is eternally the Son, yet truly
the Begotten.
27 When He established the heavens, I was there:
When He set a circle upon the face of the depth;
28 When He established the skies above;
When He strengthened the fountains of the deep;
29 When He gave to the sea His decree,
at the waters should not pass His commandment;
When He appointed the foundations of the earth;
30 en I was by Him, as one brought up with Him:
And I was daily His delight, rejoicing always before
Him;
31 Rejoicing in the habitable part of His earth;
And my delights were with the sons of men.
Creation is elsewhere ascribed to the Son. “Without
Him was not anything made that was made.” “All things
were created by Him and for Him, and in Him all things
consist.” He is “the rst-born of all creation,” superior to
all, because by Him the Father brought all things into
being. Daily His delight, He shared in that manifestation
of power “as one brought up with Him,” “rejoicing always
before Him.” But, amazing grace! His delights were with
the fallen sons of men. e love of His heart was set upon
those who deserved it not. It is not of Adam unfallen He
speaks, but of his sons — therefore sinners lost and guilty.
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“Ere God had built the mountains,
Or raised the fruitful hills;
Before He lled the fountains,
at feed the running rills;
In ee, from everlasting,
e wonderful I AM
Found pleasures never wasting,
And Wisdom is y name.
“When, like a tent to dwell in,
He spread the skies abroad,
And swathed about the swelling
Of Ocean’s mighty ood,
He wrought by weight and measure;
And ou wast with Him then:
yself the Father’s pleasure,
And ine, the sons of men.
“And couldst ou be delighted
With creatures such as we,
Who, when we saw ee, slighted
And nailed ee to a tree?
Unfathomable wonder!
And mystery divine!
e voice that speaks in thunder
Says, ‘Sinner, I am thine.’” — (Cowper)
32 Now, therefore harken unto Me, O ye sons:
For blessed are they that keep my ways.
33 Hear instruction, and be wise,
And refuse it not.
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81
Upon the declaration of Wisdom’s love for and delight
in men is this entreaty based. To refuse instruction and
spurn the ways of understanding is to trample on divine
aection and to harden the heart against divine grace.
34 Blessed is the man that heareth me,
Watching daily at my doors,
Waiting at the posts of my entrances.
35 For whoso ndeth me ndeth life,
And shall obtain favor of Jehovah.
36 But he that sinneth against me wrongeth his own soul:
All they that hate me love death.
How strong the incentives presented to heed the voice
of Wisdom! Blessing and life, the loving favor of the Lord,
are the portion of those who so do. e one who refuses
to listen, sins against his own soul, for he seals his own
destruction.
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Proverbs Nine
83
179072
Proverbs Nine
IN concluding the section that has been hitherto
claiming our attention, a nal contrast between Wisdom
and Folly is set forth. e gure of the previous chapter is
still adhered to. Wisdom is likened to a prudent woman
inviting the wayfarer to enter her home, where true
knowledge is imparted to all who seek it in sincerity. Folly
takes her stand in a similar way, urging all to turn in to her,
oering “the pleasures of sin for a season” to those who
yield to her entreaties.
1 Wisdom hath builded her house;
She hath hewn out her seven pillars:
2 She hath killed her beasts;
She hath mingled her wine;
She hath also furnished her table.
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Abundant provision has been made for the instruction
and blessing of all who will heed. Such a temple of Wisdom
is the word of God as a whole, and this book of Proverbs
in particular. Here is to be found all that man requires for
his guidance through the mazes of his life on earth. A well-
furnished table, at which millions have been feasted, but
inexhaustible still, is that which is spread before all who
desire spiritual sustenance and cheer.
Nor does Wisdom wait for men to seek her out.
3 She hath sent forth her maidens:
She crieth upon the highest places of the city,
4 Whoso is simple, let him turn in hither:
To him that wanteth understanding she saith,
5 Come, eat of my bread,
And drink of the wine which I have mingled.
6 Forsake the foolish, and live;
And go in the way of understanding.
In the present dispensation of grace God is by His
ambassadors beseeching men to be reconciled to Himself;
not waiting till they begin to pray, but actually deigning to
pray them to turn from their sin to His beloved Son. So,
here, the handmaids of Wisdom are found in the places
of public concourse, entreating the simple and those who
lack true character to turn in and partake of the bread that
strengthens, the wine that cheers. Happy the man who
obeys the gracious invitation and forsakes the way of the
foolish, thus laying hold on that which is really life.
Only the truly exercised will heed, however. e scorner
will be pleaded with in vain. Empty, pompous, and self-
satised, he pursues his own way until the judgment, long
derided, falls at last, and he is crushed beneath it.
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85
7 He that reproveth a scorner getteth to himself shame:
And he that rebuketh a lawless man getteth himself
a blot.
8 Reprove not a scorner, lest he hate thee:
Rebuke a wise man, and he will love thee.
9 Give instruction to a wise man, and he will be yet wiser:
Teach a just man, and he will increase in learning.
So it ever is. e more shallow and empty a man is,
the less willing is he to listen to godly counsel; whereas,
the truly wise are glad to learn from any who can correct
and instruct. e less a man knows, as a rule, the more he
thinks he knows. e more he really does know, the more
he realizes his ignorance and his limitations. Hence the
value of counsel and help from those who seek to walk with
God, and to be exercised by His word. Reproof will only
be wasted on the scorner. He will take delight in holding
up to ridicule all who, actuated by the purest of motives,
endeavor to turn him from his folly.
ese three verses would seem to be parenthetical,
explaining the reason why the invitation of Wisdom’s
maidens meets with such opposite responses.
eir cry is evidently continued in the three verses that
follow:
10 e fear of Jehovah is the beginning of wisdom:
And the knowledge of the Holy is understanding.
11 For by Me thy days shall be multiplied,
And the years of thy life shall be increased.
12 If thou be wise, thou shalt be wise for thyself:
But if thou scornest, thou alone shalt bear it.
However the scorner may prate of advanced knowledge
because of his freedom from godly restraint, true wisdom
is only to be found in the fear of the Lord, and true
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86
understanding in the knowledge of holy things. (e
word is in the plural.) is alone makes for what is really
life. Apart from the knowledge of God, it is but a mere
existence at the best, with eternal darkness beyond it.
Nor are men putting God in their debt when they attend
to the call of Wisdom; as though it were condescension
on their part so to do. If they be wise, it is for their own
advantage — not His. He is seeking their happiness and
blessing. True it is that, such is the love of His heart, He
nds joy in the gladness of His children; but, nevertheless,
it is for his own good that man should heed the call of
Wisdom.
Neither will God be the loser if the scorner persists
in his senseless and foolhardy course. He alone shall bear
it. Both in this life and the next, his folly shall be made
manifest to himself and others.
e unhappy contrast to the portion we have been
considering is set forth in the remaining verses of the
chapter. Folly, too, has her temple, and, alas, many are her
devotees!
13 A foolish woman is clamorous;
She is simple, and knoweth nothing.
14 For she sitteth at the entrance of her house,
On a seat in the highplaces of the city,
15 To call passengers who go right on their ways:
16 Whoso is simple, let him turn in hither:
And as for him that wanteth understanding she said]
to him,
17 Stolen waters are sweet,
And bread of secrecies is pleasant.
18 But he knoweth not that the dead are there,
And her guests are in the depths of sheol.
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87
Alas, so ready are men to give heed to Folly, that she
needs none to go about entreating them to enter her house.
She is represented as sitting at the entrance, enticing those
who go right on their way to turn in to her abode of sin
and shame. Many are the guests who enter; few indeed the
number that return: for her house is but an entryway to the
pit. “e dead are there, and her guests are in the depths
of hell.” Illicit pleasures charm for a time, and ensnare the
simple. e end is the wormwood and the gall, when the
anguished soul, bowed in bitterness that shall never be
alleviated forever, is forced at last to confess how dreadful
has been the mistake of turning from the call of Wisdom
to seek the deceitful allurements of Folly.
One who tried them to the full wrote, ere he died —
“My days are in the yellow leaf;
e ower, the fruit of life is gone.
e worm, the canker, and the grief,
Are mine alone.”
-BYRON.
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Proverbs Ten
89
179073
Proverbs Ten
WE now enter upon the second division of the book,
which brings us to the strictly proverbial portion. Hitherto
we have been listening to Wisdom’s exhortation to enter
the house and avail ourselves of the mass of instruction
gathered together for our enlightenment as to suited
behavior in all circumstances. From this the siren voice of
Folly would turn us aside.
Happy the man — particularly the young man — (for
again be it remembered this is the book for the direction
and guidance of youth) — who refuses the latter, and,
attracted by the former, enters and seeks conscientiously to
make his own what is here recorded.
As Scripture itself abounds with illustrious examples of
almost every proverb we are to have before us, a reference
will generally be given in the notes to some person or
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90
circumstance manifesting the truth of the saying in
question. By referring to these in connection with the
reading of the pages that follow, it is hoped the reader
will be impressed as never before both with the fullness
and richness of the word of God, and with the remarkable
manner in which every part of it is linked up with the book
of Proverbs.
1 e proverbs of Solomon.
A wise son maketh a glad father;
But a foolish son is the heaviness of his mother.
In these words the key-note is struck, to be again and
again referred to throughout the book, and returned to in
the nal chapter. e son who is characterized by wisdom,
causes his father to rejoice as in the case of Solomon
himself (1Chron. 22:12; 2Chron. 1:7-12). On the other
hand it is the mother who feels most keenly the folly of her
child. See Esau in Gen. 26:34. 35 and 27:46.
2 Treasures of lawlessness prot nothing:
But righteousness delivereth from death.
God has not abdicated His throne as the moral
governor of the universe; hence sowing follows reaping,
as surely as night follows day. “As the partridge sitteth on
eggs and hatcheth them not; so he that getteth riches and
not by right, shall leave them in the midst of his days and
at his end shall be a fool” (Jer. 17:11). On the other hand
righteousness, however much one may be called upon to
suer for it in a world like this, “delivereth from death,”
when that death, as in the case of the ood and many lesser
incidents, is an evidence of God’s judgment. In the book
of Esther Haman is the exemplication of the former, and
Mordecai of the latter.
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91
3 Jehovah will not suer the soul of the righteous to famish:
But He casteth away the desire of the lawless.
Let the outward circumstances be as they may the soul
of the righteous is lifted above them all and nds cause
to rejoice in the midst of tribulation. e lawless have no
such condence; their desire, when they seem just about to
comfortably enjoy it, is often taken away in a moment. e
triumphant song of Habakkuk (3:17-19) tly illustrates
the rst clause, and the fate of the rich fool (Luke 12:16-
21) the second.
4 He becometh poor that dealeth with a slack hand:
But the hand of the diligent maketh rich.
Scripture never countenances slothfulness; but
commands on the part of the Christian that he be “not
remiss in zeal.” is, the disorderly among the essalonians
had evidently forgotten (2ess. 3:7-12), and the apostle
has to write urging them “that with quietness they work,
and eat their own bread.” Faith and laziness do not mingle.
What is sometimes miscalled faith is really presumption.
Diligence is the t companion of the former, as beautifully
set forth in Ruth, the Moabitess, who takes the place of the
poor and the stranger among the gleaners in the elds of
Boaz, to be exalted in due time Ruth 2 to 4).
5 He that gathereth in summer is a wise son:
But he that sleepeth in harvest is a son that causeth
shame.
e principle abides whether in relation to time or
eternity. e hour of opportunity if improved bespeaks
wisdom; if neglected tells of present folly and future shame.
It is of the utmost importance that one set a proper value
on the God-given present; “redeeming the time for the
days are evil.” Let the laborer in the harvest-elds of the
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Lord heed the word here given. Now is the time to gather
precious sheaves which will be cause for rejoicing in the
day of the soon-coming “harvest-home.” He who sleeps
in the present reaping season will suer shame and loss
at the judgment-seat of Christ. What an example of the
diligent laborer is to be found in Paul, throughout his life
of ceaseless activity and concern for a dying world. Demas
was one who, charmed by the love of the present world,
went o to sleep and left the service for other hands.. His
shame abides to this day (2Tim. 4:10).
6 Blessings are upon the head of the just:
But violence covereth the mouth of the lawless.
7 e memory of the just is blessed:
But the name of the lawless shall rot.
Not more dierent is the esteem in which the righteous
and the wicked are held in life than is their memory after
death. Of Paul we have just written above. In 2Tim. 4:17
we nd him standing for judgment before Nero, whom he
there denominates “the lion,” from whose mouth he was
at that time delivered. Surely, despite his loneliness and
his apparently despicable condition, blessings were even
then upon the head of Christ’s doughty servant. On the
other hand, how truly did violence cover the mouth of his
oppressor; leaving him without excuse before the bar of
man and of God. Both have long since passed from this
scene. Let the centuries witness whose memory has rotted,
and whose is still cause for thanksgiving!
8 e wise in heart will receive commandments:
But a prating fool shall fall.
Wisdom, as we have seen, begins with the fear of the
Lord. ose so exercised are ready indeed to bow to His
word and to receive His commandments. For the Christian,
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93
this is the way in which his love for Christ is manifested.
e prating word-mouthed fool, who is too wise in his
own conceit to require instruction, must learn by coming
to grief. In Nebuchadnezzar and Belshazzar we see the two
contrasted. See Daniel 5:18-23.
9 He that walketh in integrity, walketh surely:
But he that perverteth his ways shall be known.
To walk in integrity is to walk with God. Whatever
misunderstanding there may be at times, the one who so
lives shall be shown to have walked surely at last. Men of
the world confess that “Honesty is the best policy.” For the
man of God, uprightness is not policy, but the delight of his
heart; and by it he brings even wicked men to acknowledge
that his ways are above reproach, as was manifested in
Joseph, after being so sorely tried (Gen. 40 and 41). On the
contrary, he whose ways are perverse, though he may cover
them for a time, must inevitably be discovered at last. See
Ziba’s case (2Sam. 16:1-4; 19:24-27).
10 He that winketh with the eye causeth sorrow:
But a prating fool shall fall.
Winking with the eye, from time immemorial, has been
construed as giving the lie to what the lips utter. He whose
words and intentions are opposed, is a source of grief to
others, and shall fall himself. e kiss of Judas was an
action of this nature. Note last clause here is as in verse 8.
11 e mouth of a righteous man is a well of life:
But violence covereth the mouth of the lawless.
When the life is ordered in accordance with
righteousness, the words of the mouth will be for blessing
and refreshment to others. It is by carelessness here that
many who attempt to minister the gospel are powerless
and barren in their service. e testimony of the lips is
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94
not backed up by the testimony of the life. Hence, power
and usefulness are lacking. Mere “sound words” are not
necessarily used in blessing. But if such come from a heart
in touch with God, witnessed to by ways that be in Christ,
then indeed shall they prove a well of life to the hearers
who are truly athirst. Such was the ministry of Samuel in
the dark days subsequent to the death of Eli. For last clause
see verse 6.
12 Hatred stirreth up strifes:
But love covereth all sins.
e latter part of this verse is quoted in the New
Testament. In 1 Peter 4:8, it is written, “and above all
things have fervent charity among yourselves: for charity
shall cover the multitude of sins.” It is not, as some have
foolishly supposed, that kindliness and benevolence, on the
part of one otherwise guilty before God, will atone for his
transgressions, thus covering them in the day of judgment.
Other’s faults, not my own, I am called upon to cover. Not
by indierence to evil, but by faithfully, in love and grace,
showing my brother his sin, and seeking to exercise his
conscience in the presence of God, that confession may be
made, and thus the sin be covered. Where love is lacking,
it is a common practice to play the part of a talebearer,
which only tends to add to the evil; for the repeating of
sin is deling, and often leads to lifelong unhappiness
and misunderstandings. In Doeg the Edomite we have
a sample of the hatred that stirreth up strife; in Nathan’s
dealing with David, a lovely exemplication of the love
that covereth (1Sam. 22:9-19; 2Sam. 12:1-14). See the
notes on chapter 11:13.
13 In the lips of him that hath understanding wisdom is found:
But a rod is for the back of him that is void of heart.
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None have, perhaps, exhibited in their own decisions, the
contrast of this verse so markedly as Solomon himself and
his son Rehoboam. e former, having been under exercise
before God, had been given a wise and understanding
heart (1Kings 3:5-28). e latter trusted his own wisdom
and the counsel of the companions of his youth, and found
a rod for his back in consequence (1Kings 12:8-19).
14 Wise men lay up knowledge:
But the mouth of the foolish is near destruction.
None perceive their own limitations so clearly as the
truly wise. Humility and a willingness to learn from all
who can instruct them is characteristic of such. e conceit
of the foolish knows no bounds. With their own mouths
they proclaim it in the ears of all men of sound judgment.
eir prating but invites destruction. Timothy, “from a
child” followed the ways of the rst-mentioned (2Tim.
3:14, 15). e magician Elymas is an illustration of the
last-described (Acts 13:6-11).
15 e rich man’s wealth is his strong city:
e destruction of the poor is their poverty.
For Time alone, and in an era of peace, does this apply;
for “riches prot not in the day of wrath”: neither does
temporal poverty interfere with future glory. See Dives and
Lazarus (Luke 16:19-31).
16 e labor of the righteous tendeth to life:
e produce of the lawless is sin.
It is an Old Testament way of stating the truth of
Rom. 8:6, “For to be carnally minded is death; but to be
spiritually minded is life and peace.” e righteous man is
the spiritual man. His labor is in accordance with the mind
of God, and consequently tends to life. All that the wicked
produces is but sin in the sight of innite holiness; because
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the sinner is polluted, like a poisoned well, which may give
forth water cold and sparkling, but only to be dreaded after
all. e rst two oerers, Cain and Abel, exemplify the
truth here stated (Gen. 4:5-8).
17 He is in the way of life that keepeth instruction:
But he that refuseth reproof erreth.
It is only when man learns to mistrust himself and to
rely alone upon the unerring word of God, unfolded by the
Holy Spirit, that his feet walk in the way of life. It is not
a question of eternal life or nal salvation. But the way of
life is the divinely-marked-out path for all the children of
God. Such cannot aord to refuse reproof. It is the greatest
kindness another saint can show me, to direct my attention
to any portion of the truth of God which I am failing to
practically own. Let me gladly, then, receive correction,
that thus I may be preserved from dishonoring the One
who has redeemed me to Himself. Saul refused reproof
and lost his kingdom (1Sam. 15:23). In David, whatever
his failures at times, we see one who was characterized by
keeping instruction, and who therefore trod the path of
life.
18 He that hideth hatred with lying lips,
And he that uttereth a slander is a fool.
Hypocrisy and tale-bearing are alike detestable. To
dissimulate — feigning love and friendship while the re
of hatred burns in the heart — and to spread evil stories,
are most reprehensible.
It is a matter much to be deplored, that there is by no
means the concern about evil-speaking among the saints
of the Lord that there should be. In His Word He has
over and over again expressed His abhorrence of it in
unmistakable terms. In the law it is written, “ou shalt
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not go up and down as a talebearer among thy people”
(Lev. 19:16). e tales might be true; but that could not
excuse the bearer of them. If a brother or sister had sinned,
there was a far dierent way to deal with the matter than in
spreading the story of his or her shame through the camp
of Israel. e following verse delineates the godly way to
deal with such a case: “ou shalt not hate thy brother in
thy heart: thou shalt in any wise rebuke thy neighbor, and
not suer sin upon him” (ver. 17).
is is most searching and solemn. If untrue, I am
bearing false witness if I repeat evil. If true, I am deling
others and injuring the soul of the wrong-doer, who might
be delivered from his error if I went to him in the spirit of
meekness. It is an “ungodly man” (who) “diggeth up evil.”
A man of God will seek to cover it, by leading the sinning
one to repentance and self-judgment.
Joab’s dealing with Abner (2Sam. 3:27) was of the
character described in the rst clause; the accusers of
Jeremiah, in the last (Jer. 37:11-15).
19 In the multitude of words there wanteth not sin:
But he that refraineth his lips is wise.
It is remarkable how large a portion of the Scriptures
God has seen t to devote to the subject of His creatures’
words. Readiness of speech is seldom to be found where
sin does not creep in. To refrain the lips is often dicult,
but it is the part of true wisdom. In the epistle of James
an entire chapter is devoted to “the tongue,” that small
but most unruly member. e man of God will weigh his
words, remembering that for every idle one he must give
an account, for it is written, “By thy words thou shalt be
justied, and by thy words thou shalt be condemned.” (See
Eccl. 5:1-7.)
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20 e tongue of the just is as choice silver:
e heart of the lawless is of little worth.
Tongue and heart seem to be used here almost
synonymously, for the one is controlled by the other. e
tongue of the just bespeaks a heart in subjection to God.
erefore the words uttered are of value. e heart of the
lawless is made known by his idle and perverse conversation.
It was so in the case of Simon Magus, while his reprover
displayed the opposite (Acts 8:23).
21 e lips of the righteous feed many:
But fools die for want of heart.
It is not only that the righteous man’s conversation is
without foolishness and slanderous statements, but it is
positively for prot. When he speaks, it is for edication:
others are blessed: his lips feed many. Not so with the fool.
His speech is worthless, and he lacks the heart to learn from
those who could instruct. Samuel and Saul again come to
mind. e words of the former were a means of blessing
to thousands, but the unhappy man he had anointed failed
himself to prot thereby. See also verses 31, 32.
22 e blessing of Jehovah, it maketh rich,
And He addeth no sorrow with it.
How unspeakable the folly that would lead one to turn
from “pleasures forevermore” and riches imperishable,
untainted by sorrow, for the vain baubles oered by the
world and Satan, which leave only pain and disappointment
at last! e blessing of the Lord is found in the pathway
of obedience. Even Christians often miss it by laxity, and
indierence to moral and doctrinal evil. Such can only
blame themselves when, walking by the light of their own
re and the sparks that they have kindled, they lie down in
sorrow.
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It is not that the blessing of the Lord insures freedom
from tribulation in a world like this; but whatever the
trial, all can be received as from a loving Father’s hand,
and thus no sorrow will be known. Habbakuk and Paul, in
large measure, had entered into the blessing here spoken of
(Hab. 3:17-19; Phil. 4:11-13).
23 It is as sport to a fool to do mischief:
But a man of understanding hath wisdom.
What the wise man would shrink from with horror,
the fool will practice, not only with complacency, but with
positive endish delight. e man of understanding, whose
heart and mind are controlled by the fear of the Lord, will
behave himself wisely in a perfect way. Such a fool was
Balaam; and Phinehas was a man of understanding, whose
wisdom stayed the vengeance of the Lord (Num. 31:16;
25:6-13).
24 e fear of the lawless, it shall come upon him:
But the desire of the righteous shall be granted.
25 As the whirlwind passeth, so is the lawless no more:
But the righteous is an everlasting foundation.
e two proverbs are really one, contrasting the
expectation and end of the righteous and the wicked. e
lawless, however bold his appearance, has ever a gnawing
fear at his heart of impending calamity. He may well dread
the future. for it has judgment unsparing for his portion.
e desire of the righteous will as surely be granted — even
blessing forevermore.
Soon, as the whirlwind passeth, will the wicked pass
away and be no more, so far as this world is concerned. It
is no question of extinction of being. He will be gone from
earth into a dark and grief-lled eternity. An everlasting
foundation is that of the righteous — even God’s
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imperishable truth. Daniel and his accusers illustrate the
two sides (Dan. 6:4-24).
26 As vinegar to the teeth, and as smoke to the eyes,
So is the sluggard to them that send him.
As a strong acid sets the teeth on edge, and smoke
inames the eyes, so is it beyond measure irritating to place
condence in a man who is really indierent to the success
or failure of his commission. How often have the Lord’s
sent ones proven to be sluggards, dallying with the world,
turning aside for any trie, instead of pursuing their path
with purpose of heart! See the unfaithful servant in Luke
19:20-26.
27 e fear of Jehovah prolongeth days:
But the years of the lawless shall be shortened.
28 e hope of the righteous shall be gladness:
But the expectation of the lawless shall perish.
29 e way of Jehovah is strength to the perfect:
But destruction [shall be] to the workers of iniquity.
30 e righteous shall never be removed:
But the lawless shall not inhabit the earth.
Again, in all four verses, though each a distinct proverb,
we have the righteous and the lawless in contrast, both as to
the present and the future. Not greater will be the dierence
between the two classes in eternity than in time. Now, the
fear of the Lord prolongs life; for the indiscretions and
iniquities of the lawless break their physical constitutions
and shorten their days. In eternity, gladness shall be the
fullled hope of the righteous, while the vain hope of the
wicked shall perish, and his portion be endless judgment.
Strength is found in the way of Jehovah; destruction
and woe shall be to those who tread the paths of sin. In
the age to come, the portion of the righteous shall abide;
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he shall never be removed: but the evil-doer will have no
inheritance in the glorious kingdom then to be established.
For both worlds the lawless are not gainers, but losers, by
their willful rejection of the Word of Life; while “godliness
is protable in all things, both in the life that now is, and
that which is to come.” A host of testimony-bearers on
each side come up to conrm the solemn truths here
enumerated so pithily. Cain and Abel; Noah and the
antediluvian world; Abraham and his idolatrous kin; Isaac
and Ishmael; Jacob and Esau; Joseph and his accusers; all in
the rst book of the Bible, with a vast number throughout
its remaining books, witness the great contrast which the
testimony of experience in all ages has but conrmed.
With two additional proverbs on the tongue the
chapter closes. ey are intimately connected, and should
be considered together:
31e mouth of the righteous bringeth forth wisdom:
But the froward tongue shall be cut out.
32e lips of the righteous know what is acceptable:
But the mouth of the lawless speaketh frowardness.
e way and end of the two classes we have noticed.
Again we are instructed as to the dierence in their speech,
which but maketh bare the state of the heart. Wisdom and
acceptable words proceed from the lips of the righteous,
like limpid streams from a pure fountain. Frowardness, like
a lthy torrent, is poured forth by the tongue of the wicked,
soon to be silenced in judgment. Jezebel is a solemn beacon,
declaring the truth of this word in regard to the wicked.
Elijah, whom she hated, may be cited as an instance on the
other side.
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Proverbs Eleven
103
179074
Proverbs Eleven
RIGHTEOUSNESS and lawlessness in contrast is the
subject of this chapter, as of the major part of the last. It
is as though God would, in the wonders of His grace, use
every opportunity to warn the young and inexperienced
of the dangers and sorrows to be encountered when the
heart rebels against His Word; and to put before them the
blessings and delights, both temporal and spiritual, to be
found in subjection to wisdom and truth.
1 A false balance is abomination to Jehovah:
But a perfect weight is His delight.
e balances of earth our God would have regulated
by the balances of the sanctuary. Absolute integrity is His
delight. A deceitful balance indicates lack of uprightness in
heart. Man may never be cognizant of the error; but where
the fear of God is before the eyes, He will be considered,
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and every transaction will be conducted in His presence.
It is a solemn thing when Christians follow the world in
the slipshod business methods of the day. How the name
of Christ is dishonored when shams and false weights are
discovered in the case of such! It is well to often call to
mind what is written in the law, “ou shalt not have in
thy bag divers weights, a great and a small: thou shalt not
have in thy house divers measures, a great and a small: but
thou shalt have a perfect and just weight, a perfect and just
measure shalt thou have: that thy days may be lengthened
in the land which the Lord thy God giveth thee” (Deut.
25:13-15). Such was God’s standard for an earthly people.
How shameful when a heavenly people fall below it! It may
seem a triing thing that a yardstick is slightly short, or a
pound weight not up to the standard; and one may try to
ease his conscience by saying that it is customary, and that
people know what to expect; but these are the things that
indicate character, and tell of a good conscience put away.
A Zacchaeus may well cause such to blush (Luke 19:8).
2 When pride cometh, then cometh shame:
But with the lowly is wisdom.
Nothing is more detestable in God’s sight than pride
on the part of creatures who have absolutely nothing to be
proud of. is was the condemnation of the devil — self-
exaltation. In another, how hateful we instinctively see it to
be; but in ourselves, how readily and almost unconsciously
is it tolerated! In any case, it indicates a lack of brokenness
and self-judgment before God. Lowliness of mind is an
indication of true wisdom. It bespeaks the man who has
learned to judge himself aright in the presence of God. In
Nebuchadnezzar we have a striking illustration of the two
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opposite states manifested at dierent times in the same
person (Dan. 4).
3 e integrity of the upright shall guide them:
But the perverseness of the treacherous shall destroy
them.
When there is purpose of heart to walk in the truth,
the Spirit of God can be counted upon for guidance and
direction. When the heart is treacherous, destruction
will assuredly follow. e principle here laid down is far-
reaching and of vast importance. It enters into every detail
and ramication of a believer’s path and service. It is not so
much intelligence that is lacking among the mass of saints
as real integrity of heart. ere will often be found true
devotedness to Christ coupled with very little knowledge
of Scripture, and yet remarkable ability to try the things
that dier, and to use what little one has for the glory of
God. On the other hand, great intelligence has frequently
been found coupled with gross carelessness and treachery
of heart, leading to a moral and spiritual breakdown
eventually. A tender conscience, subject to the guidance
of the Word and Spirit of God, is the great desideratum.
Contrast Obadiah and Ahab. (1Kings 18:3, 4; 21:25).
4 Riches prot not in the day of wrath:
But righteousness delivereth from death.
How empty and vain the condence of the wealthy who
trust in uncertain riches, in the day of wrath; whether it be
when God suers such a day to overtake men on earth, or
whether we think of the full outpouring of His wrath upon
the wicked dead! See Rev. 6:12-17; and 20:12-15.
Righteousness alone delivereth from death:
righteousness of which man in his natural state is bereft.
Declared righteous by faith when God’s testimony is
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believed, practical righteousness ows from the impartation
of the new nature when born again. Noah, found righteous
when the rest of the world had lapsed into violence and
corruption, is an apt illustration of the truth here stated
(Gen. 6).
5 e righteousness of the perfect shall make straight his way:
But the lawless shall fall by his own lawlessness.
6 e righteousness of the upright shall deliver them:
But transgressors shall be taken in their own
naughtiness.
7 When a lawless man dieth, his expectation shall perish:
And the hope of unjust men perisheth.
8 e righteous is delivered out of trouble,
And the lawless cometh in his stead.
Retribution, a manifest law of God both for this world
and the next, is the great lesson of these verses, which
connect intimately with verses 27 to 30 of the preceding
chapter. “God is not mocked: whatsoever a man soweth,
that shall he also reap”; whether of the esh unto corruption,
or of the Spirit unto life eternal. “e Lord is a God of
judgment, and by Him actions are weighed.” Nothing
escapes his notice. All shall receive a just recompense of
reward. e path of righteousness leads to endless glory;
that of lawlessness, to sorrow and woe. He who seeks to
ensnare the upright will fall into the meshes of his own
sin. No better example is to be found of the instruction
of this section than the book of Esther in its entirety.
3
Daniel’s experience with his accusers, as before noticed,
emphasizes the same principle. God’s retributive justice is
3 ose who have paid little attention to the moral instruction
contained in the book referred to, might nd prot in
consulting “Notes on the Book of Esther,” by the same Author.
To be had of the same Publishers.
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swift and sure. It is in vain to seek to turn aside His holy
and righteous governmental dealing.
9 A hypocrite with his mouth destroyeth his neighbor:
But through knowledge shall the righteous be
delivered.
e hypocrite has but one thought before his mind — to
cover his own baseness, whatever the consequences to
others: hence a readiness to falsely accuse and destroy the
peace of the innocent in order to maintain the mask of
righteousness for one’s self. But the upright can aord to
leave all in the hands of God, who in His own way and time
will vindicate His servant. e case of Potiphar’s wife and
Joseph might have been in Solomon’s mind as he penned
the words (Gen. 39 et al.).
10 When it goeth well with the righteous, a city rejoiceth:
And when the lawless perish there is shouting.
11 By the blessing of the upright, a city is exalted:
But it is overthrown by the mouth of the lawless.
Whatever may be the sins or evil propensities of men
individually, collectively they realize, in some measure at
least, the value of national and municipal righteousness.
erefore they hail with delight rulers who are wise and
good; for through such, a city is lifted up; while evil rulers
are detested because of the manifest unhappy results of
their oppression. us men rejoiced over the downfall of
Abimelech (Judges 9:53-57), and, in a later day, upon the
exaltation of David (2Sam. 19:14).
12 He that is void of heart, despiseth his neighbor;
But a man of understanding holdeth his peace.
When another would stir up strife, it is well if he be met
by one who has been instructed in the school of Him “who,
when He was reviled, reviled not again; when He suered,
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He threatened not, but committed Himself to Him that
judgeth righteously.” If railing and unkindness be met with
contempt or anger, however well deserved, it is but adding
fuel to the ame. To go quietly on, as David when cursed
by Shimei, committing all to God, is the course of wisdom
and blessing. See notes on chapter 20:22.
13 A talebearer goeth about revealing secrets:
But he that is of a faithful spirit concealeth a matter.
Talebearing, even though the tales be true, is most
mischievous. If there be a fault, to lovingly admonish in
private, and then conceal from all others, is in accordance
with the mind of God.
ere is an instructive word in this connection in the
37th of Exodus. Verses 17 to 24, inclusive, relate to the
making of the candlestick, or lampstand, for the tabernacle.
Among the accessories to it, we read in ver. 23 that Moses
“made his seven lamps, and his snuers, and his snu-
dishes, of pure gold.” ere is that here that is intensely
interesting, and unspeakably precious.
No lamp will long burn well without occasional snung.
Hence God has made provision even for so apparently
insignicant a matter as this. To the mind of man it might
seem of triing importance as to how a light was snued,
and what was done with the black snu afterward. In God’s
eye, nothing is trivial that concerns the glory of His Son, or
the welfare of His people.
e snuers were made “of pure gold” — that which
symbolizes the divine glory, and speaks, too, of perfect
righteousness. It may often happen that some saint of God
is losing his brightness, and no longer shining for Him as
he once did. It is the priest with the golden tongs to whom
is entrusted the delicate task of “snung.” “Brethren, if a
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man be overtaken in a fault, ye who are spiritual restore
such a one in the spirit of meekness; considering thyself, lest
thou also be tempted” (Gal. 6:1). us will the “snung” be
accomplished according to God, and the restored brother’s
light burn all the brighter for it.
But what then? Is the evil to be spread abroad, and
made a matter of common knowledge? Ah, there were
not only the snuers, but the snu-dishes; and they too
were of pure gold! e priest was to put carefully away, in
these golden receptacles, the black, dirty snu which he
had removed from the wick. To have gone about spreading
the lth upon the spotless garments of other priests would
have been to dele them all. It must be hidden away in the
presence of God! Is not this where we often fail?
How much grief and sorrow might have been prevented
in many an assembly if the golden snu-dishes had been
more often used! On every hand we hear of strife and
discord brought about through evil speaking; and it is
remarkable how ready we are to listen to that which we
know can only dele. Oh that there might be more “angry
countenances” among us when the backbiter is out seeking
to spot and blacken the snowy garments of God’s holy
priests! See chapter 25:23.
In the New Testament the divine way of dealing with a
brother’s fault is clearly dened: “Moreover if thy brother
shall trespass against thee, go and tell him his fault between
thee and him alone: if he shall hear thee, thou hast gained
thy brother” (Matt. 18:15). If brethren would sternly
refuse to listen to complaints against others until this rst
condition has been complied with, it would go far to do
away with evil speaking. Many a brother would be won if
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approached in priestly nearness to God by one who carried
with him the golden snuers and the snu-dish.
But if he refuse to hear? en “take with thee one or
two more;” and if still willful, as a last resource, “tell it unto
the church.” But this not till the other means have failed.
By thus acting in accordance with the word of God,
much shame and misery might be spared innocent
persons, and many wandering ones recovered who, through
backsliding, are driven deeper into the mire. God, too, will
be gloried, and the Lord Jesus honored; for He has said,
“If I then, your Lord and Master, have washed your feet, ye
also ought to wash one another’s feet … If ye know these
things, happy are ye if ye do them” (John 13:14, 17).
14 Where no management is, the people fall:
But in the multitude of counselors there is safety.
To depend entirely upon one’s own judgment is the
height of folly. Even the wisest and godliest are often given
to blunders and errors of discernment; for infallibility is a
dream indulged in concerning one man alone. To weigh a
matter in the presence of God; to invite the counsel of those
whose experience and spirituality evidence ability to try the
things that dier, is the course of wisdom. Rehoboam lost
the major part of his kingdom by neglect of this important
truth; and many a one has suered grievous loss for the
same disdain of counsel and help.
15 He that is surety for a stranger shall smart for it:
And he that hateth suretyship is sure.
ese words were written centuries before the Cross to
warn men of what is still a very common ground for failure
and ruin in business life. To go surety for a stranger is a
most dangerous thing, as thousands have learned to their
sorrow.
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But there was One who knew to the full what all the
consequences of His act would be, and yet, in grace, deigned
to become “Surety for a stranger.” “Ye know the grace of
our Lord Jesus Christ, that, though He was rich, yet for
your sakes He became poor, that ye through His poverty
might be rich” (2Cor. 8:9). He was the stranger’s Surety.
A surety is one who goes good for another. Many a man
will do this for a friend long known and trusted; but no
wise man will so act for a stranger. But it was when we
were “strangers and foreigners,” “enemies and alienated in
our minds by wicked works,” that Jesus in grace became
our Surety. He “died, the Just for the unjust, that He might
bring us to God.”
All we owed was exacted from Him when He suered
upon the tree for sins not His own. He could then say, “I
restored that which I took not away” (Psa. 69:4). Bishop
Lowth’s beautiful rendering of Isa. 53:7 reads, “It was
exacted, and He became answerable.” is is the very pith
and marrow of the gospel.
How fully He proved the truth of the words we are
considering when He suered on that cross of shame!
How He had to “smart for it,” when God’s awful judgment
against sin fell upon Him! But He wavered not. In love to
God and to the strangers whose Surety He had become,
“He endured the cross, despising the shame.”
His sorrows are now forever past. He has paid the debt,
met every claim in perfect righteousness. e believing
sinner is cleared of every charge, and God is fully gloried.
“He bore on the tree the sentence for me;
And now both the Surety and sinner are free.”
None other could have met the claims of God’s holiness
against. the sinner and have come out triumphant at last.
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He alone could atone for sin. Because He has settled every
claim God has raised Him from the dead, and seated Him
at His right hand in highest glory.
ere He sits — the gloried. One, administering grace
and blessing to all who see in Him the stranger’s Surety,
and trust Him for themselves.
16 A gracious woman retaineth honor:
And strong men retain riches.
As strength of body enables a man to retain his wealth
against those who would assail it, so strength of character
is evidenced even in the weaker vessel by the ability to
yield, in grace, rather than to stand for what might be
thought her rights; and thus she retains honor. Many are
fearful of forfeiting the admiration of others by kindliness
and humility, and so wrap themselves in a haughty, chilling
dignity which after all makes them but the objects of scorn,
if not of disgust. Nothing is so truly lovely and admirable
as a gracious, conciliatory spirit, whether in the home, the
assembly, or in our dealings with the world. How brightly
does this shine out in Abigail (1Sam. 25)!
17 e merciful man doeth good to his own soul:
But the cruel troubleth his own esh.
It is the same kindly, forgiving spirit that is here lauded.
Not only others, but one’s own self, will be blessed and
helped thereby; while hardness and cruelty will inevitably
come back on the one who so acts. He cannot but be
unhappy in his own soul; and then, with what measure he
metes, it shall be measured to him again. Joab was a man
of this stamp (1Kings 2:5, 6); in Isaac we see the opposite
(Gen. 26).
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18 e lawless worketh a deceitful work:
But to him that soweth righteousness shall be a sure
reward.
19 As righteousness tendeth to life:
So he that pursueth evil [tendeth] to his own death.
20 ey that are of a froward heart are abomination to Jehovah:
But such as are upright in their way are His delight.
21 ough hand join in hand, the evil-
doer shall not be unpunished:
But the seed of the righteous shall be delivered.
Sin and righteousness are set in sharp contrast again.
Deceit and lawlessness go together. ey shall be to the
eternal undoing of those who practice them, because all
such are an abomination to the Lord.
In the upright He delights, therefore their reward is
sure. It is in vain for men to attempt to ward o the certain
judgment coming by confederating together to defeat the
justice of the Almighty. Vengeance will inevitably follow
their iniquitous course; but deliverance shall come in due
time to the righteous. Sennacherib and Hezekiah are the
central gures in a solemn scene that sets forth the great
and important principle of these verses (2Chron. 32).
22 As a jewel of gold in a swine’s snout,
So is a fair woman that is without discretion.
Utter incongruity! Beauty allied to virtue is incomparably
lovely. Bereft of discretion, it is sad indeed. See Jezebel’s
melancholy history.
23 e desire of the righteous is only good:
But the expectation of the lawless is wrath.
“oughts of peace and not of evil” ll the heart of
the righteous. His desire shall be more than met; for “all
things work together for good to them that love God, who
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are the called according to His purpose.” e expectation
of the wicked is only judgment. He heaps up wrath for
himself against the day of wrath. Note chapter 10:28, and
see Jeremiah and Zedekiah (Jer. 17:16; 34:1-3).
24 ere is that scattereth and yet increaseth:
And there is that witholdeth more than is meet, but
it tendeth to poverty.
25 e liberal soul shall be made fat:
And he that watereth, shall be watered also himself.
Bunyan’s quaint rhyme, propounded as a riddle by
Old Honest, and explained by Gains, is in itself a suited
commentary on these verses:
“A man there was, though some did count him
mad,
e more he cast away, the more he had.”
“He that bestows his goods upon the poor
Shall have as much again, and ten times more.”
It is the divine plan for increase and enlargement.
Like the Egyptian farmer who scatters his seed upon
the retreating waters of the Nile, to reap a rich harvest
“after many days,” so the one who is in touch with the
philanthropy of the heart of God will nd true increase
later by scattering now; while he who greedily seeks to
keep all for himself will nd his course has led to utter
ruin. In 2Corinthians 9:6-10 the Holy Spirit takes this
up as a divine principle, and applies it to the grand subject
of Christian benevolence. Paul there quotes the latter part
of ver. 24 and the beginning of ver. 25. “But this I say, He
which soweth sparingly shall reap also sparingly; and he
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which soweth bountifully shall reap also bountifully. Every
man according as he purposeth in his heart, so let him give;
not grudgingly, or of necessity: for God loveth a cheerful
giver.” And he goes on to assure them that He who notes
all done for His glory will minister in abundance to them
who thus freely use the substance committed to them for
the blessing of others. e Philippian assembly had tasted
of the joy of thus ministering to the Lord (Phil. 4:10-
19). In Nabal of old we learn the folly of greed and self-
occupation (1Sam. 25:10, 11, 38).
26 He that withholdeth corn, the people shall curse him
But blessing shall be upon the head of him that
selleth it.
To hold in store that which would feed the multitude
while people are dying for need of it, with a view to
extortionate charges later, is conduct that deserves the
curses it draws forth. e story of the medieval bishop of
Rouen who so acted has made his name for centuries to be
execrated and detested. We have just seen such a case in
Nabal, who, living in prosperity himself, refused to share
with David and his followers when persecuted by Saul. In
Joseph, the husbander of Egypt’s resources for the good
of the famine-stricken world, we see behavior such as is
commended in the last clause.
If in this world the curses of the dying shall fall upon the
withholder of corn, what shall be said of him, who, being
in possession of the bread of life, having the knowledge
of the precious grace of God, is yet quite unconcerned as
to the need of the vast multitudes on every hand who are
going on to the second death, the lake of re? It is in vain
to plead that they know, and do not heed. e Christian
is responsible to warn, to preach, to entreat the lost to
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be reconciled to God. We are debtors to all men because
of the treasure committed to us. Sad indeed will be the
accounting for such as live to themselves, withholding the
corn which alone can meet the dire need of the spiritually
famine-stricken. Blessings shall be on the head of those
who are as earnest in oering to men the free grace of God,
as are the men of business in seeking sales for their wares.
27 He that diligently seeketh good procureth favor
But he that seeketh mischief, it shall come upon him.
It is again the retributive justice of God that is brought
to our notice. e seeker after good shall be rewarded
according to his faithfulness in endeavoring to bring joy
and cheer to his fellows. But the mischief-maker, who
rejoices in iniquity and desires the undoing of his neighbor,
shall be undone himself. e confession of Adoni-bezek is
a striking case in point (Judges 1:5-7). Caleb well illustrates
the rst clause (Josh. 14:6-13).
28 He that trusteth in his riches shall fall:
But the righteous shall ourish as a branch.
ose who prosper in the world are very apt to “trust
in uncertain riches;” hence the need of being continually
reminded of the evanescent character of all that this scene
aords. See the rich fool of Luke 12:16-21.
e genuine riches are moral — not material. It is the
righteous — not the moneyed man — who is truly wealthy.
See the blessed man of Psalm 1.
29 He that troubleth his own house shall inherit the wind:
And the fool shall be servant to the wise in heart.
To trouble one’s own house is, I take it, to so walk as
to leave an evil example for those coming after to follow.
Jehovah visits the iniquities of the fathers upon the
children to the third and fourth generation. It is not merely
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physical ills handed down in judgment, as in the case of
the drunkard’s child being born with an inherent tendency
to disease; but the father’s ways are copied by the children.
is is what is so prominent in the case of Jeroboam the
son of Nebat, “which made Israel to sin.”
e fool, though superior in station, will be the servant
to the wise in heart. It is not the outward trappings and
insignia of oce that make a man to be truly great. When
Daniel and Belshazzar met face to face, or when Paul
and Festus confronted each other, who were the superior
persons?
30 e fruit of the righteous is a tree of life;
And he that is wise winneth souls.
A tree of life to those who perish — such is the fruit of
the righteous. Refreshment and gladness are shed forth,
that those who languish may enter into blessing. us, “he
that is wise winneth souls.” It is not merely, as in the A.
V., that “he that winneth souls is wise”; but all who are
truly wise according to God will be channels of blessing
to others — winners of souls. Searching is the truth here
stated.
Wisdom consists not in the knowledge of Scripture,
or divine principles, precious as such are and must be; but
in the ability to walk in the power of these things, and
to so minister to men and women, yea, and children too
(preeminently, one might say), that they shall be won for
Christ and His truth. Tested by this, how few are the wise!
It is evident that soul-winning is not the slipshod business
many would make it out to be — the mere hit-or-miss
ministry that is so common today. On the contrary, it is
a divine science, requiring much earnest preparation of
heart in the presence of God; careful study of the need
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of the souls of men and of the truth of the Scriptures as
given to meet that need. Paul is again, of all merely human
soul-winners, the great example here, “made all things to
all men, if by any means he might save some.” is is the
wisdom so much needed in turning men from the power of
Satan unto God (1Cor. 9:19-23).
31 Behold, the righteous shall be recompensed in the earth:
Much more the lawless and the sinner,
is is the passage quoted by the apostle Peter (though
from the Septuagint version) in the 4th chapter of his rst
epistle, where he says, “e time is come that judgment
must begin at the house of God: and if it rst begin at us,
what shall the end be of them that obey not the gospel of
God? And if the righteous scarcely be saved, where shall
the ungodly and the sinner appear?” (verses 17, 18). By
comparing this 18th verse, in its transposed form, with the
proverb itself, much light is shed on the quotation as used
by Peter. e righteous being scarcely, or with diculty,
saved, refers to their salvation on earth, not their entrance
into heaven. Here, in this scene, righteous and wicked are
subjects of God’s government. If, then, the godly shall be
visited and recompensed here for the evil they may do
when the heart turns away from the Lord, what of the
wicked and the openly profane? Dire indeed will be their
judgment. In a national way, we see this in the case of Israel,
the righteous nation, punished in measure for their sins; so
was Edom, the proud, deant persecutor, who had cast o
all fear of God. See the prophecy of Obadiah.
God never spares His children when they willfully
follow their own ways. “Whom the Lord loveth He
chasteneth, and scourgeth every son whom He receiveth.”
How impious the thought that the wicked can defy Him
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as they please, and yet go unpunished at last! Judgment
may linger, but it is certain to be executed eventually. “ey
shall not escape.”
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Proverbs Twelve
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Proverbs Twelve
1 Whoso loveth instruction, loveth knowledge:
But he that hateth reproof is brutish.
THE man who loves instruction for its own sake values
true knowledge, let it come through what channel it may.
What he desires is the truth, not the ability to display his
acquirements. e mere vain pedant hates reproof, and,
like a brute beast, values not correction (chapter 10:17).
He prefers his own unbridled will, however contrary his
thoughts and ways may be to sound instruction. is was
the great characteristic of the world before the ood (Job
22:15,17). Josiah, the godly young king of Judah, is a ne
example of the opposite (2Chron. 34).
2 A good man obtaineth favor of Jehovah:
But a man of wicked devices will He condemn.
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3 A man shall not be established by lawlessness:
But the root of the righteous shall not be moved.
In the very nature of things, the face of the Lord cannot
but shine upon the good man. His root shall be rmly
established. “He shall be holden up, for God is able to make
him stand.” But that same divine character which makes
Him delight in uprightness necessitates His condemnation
of a man of wicked devices. He shall never be established.
“e ungodly shall not stand in the judgment, nor sinners
in the congregation of the righteous.” See Hushai and
Ahithophel (2Sam.15:32; 16:15-23; 17, et al.).
4 A virtuous woman is a crown to her husband:
But she that maketh ashamed is as rottenness in his
bones.
It would be a grave mistake to limit the word virtuous
to the thought of chastity. e virtuous woman is one in
whom all noble qualities shine, as set forth fully in the last
chapter. Such a woman is indeed a crown to her husband.
One who by folly and slothfulness makes ashamed is like
the sudden coming on of old age. Contrast Sarah (Gen.
18:12 and 1Peter 3:1-6) with Job’s wife (Job 2:9, 10).
5 e thoughts of the righteous are just:
But the counsels of the lawless are deceit.
6 e words of the lawless are to lie in wait for blood:
But the mouth of the upright shall deliver them.
7 e lawless are overthrown, and are not:
But the house of the righteous shall stand.
Right thoughts result in right words and right actions,
and shall be rewarded by Him whose delight is in
righteousness. But evil thoughts have their fruitage likewise
in evil words and deeds, and they too shall receive a just
recompense of reward. e judgment of God is according
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to truth, as every soul of man shall own at last. Contrast
Absalom and David.
8 A man shall be commended according to his wisdom:
But he that is of a perverse heart shall be exposed to
contempt.
Even among natural men wisdom is a commendation,
while a vain and foolish spirit but exposes to contempt. e
world can appreciate sobriety and spiritual intelligence,
though it may refuse or even persecute it. But to pretend to
either, while bereft of both, is to draw forth the disgust of
all reasonable men. Note the dierence in the estimation
formed by their fellows of Gideon and Abimelech (Judges
7 to 9).
9 He that is despised, and hath a servant,
Is better than he that honoreth himself and lacketh
bread.
e Douay version renders the nal line somewhat
dierently: “Better is the poor that provideth for himself.”
e thought evidently is, that the one who is looked down
upon as lowly, but whose needs are met, is far happier
and more to be envied than he who delights in making
a pompous display while feeling the pinch of hunger and
distress. See Jacob and Esau (Gen. 25:27-34).
10 A righteous man regardeth the life of his beast:
But the tender mercies of the lawless are cruel.
A truly righteous man cannot act inconsistently with
his character even in regard to a dumb beast. e very
dependence of the creature upon his consideration will but
tend to stir his compassions, so that he will treat it with
the kindliness proper to all noble souls. e wicked, or
lawless, on the other hand, becomes only the more brutal
as he recognizes his own title to control the lower creation.
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Cruelty and unrighteousness go hand in hand. Contrast
Jacob with Balaam. See Gen. 33:13,14 and Num. 22:23-31.
11 He that tilleth his land shall be satised with bread:
But he that followeth vain persons is void of heart.
e diligent husbandman is abundantly rewarded for
his toil, while the triing, idling companion of reckless
coxcombs is but manifesting his lack of intelligence. is
is a searching word for young Christians. God’s word is a
eld well worth our tilling. ose who obey the apostolic
injunction conscientiously, “Study to show thyself approved
unto God, a workman that needeth not to be ashamed,
rightly dividing the word of truth,” are invariably repaid
for every hour earnestly devoted to the consideration of
this precious eld. Many, alas, waste much time in idle
folly, companying with empty, frivolous worldlings, and
neglecting their Bibles, to the serious detriment of their
spiritual life. Such often wonder how it is that other
Christians can discover so much that is new and edifying in
the Scriptures. ey see no such lovely lessons and helpful
suggestions. No; because they do not really “till the land.”
If they did, they too would be satised with bread.
Incalculable is the loss those who so act must suer, both
in time and eternity. is neglect of the Bible is the root
of much backsliding, coldness of heart, and departure from
God. Where the believer makes it a daily practice to “dig”
into the Book for himself, and then seeks, by the Spirit’s
power, to walk in the truth learned, growth in grace and in
the knowledge of the things of God soon becomes most
marked. Timothy is a ne pattern for all young saints on
this point (2Tim. 3:14-17), while the ungodly Jehoiakim
is a warning beacon for all in danger of taking the opposite
course to that we have been outlining (Jer. 36:22-32).
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12 e lawless desireth the fortress of evil:
But the root of the righteous yieldeth fruit.
13e evil is snared by the transgression of the lips:
But the just shall come out of trouble.
e wicked would surround his very soul with evil, while
hoping to escape in the day of retribution; but he is snared
with the words of his mouth, and worse are the calamities
to which he is exposed than those which he sought to ward
o. Vide Gehazi (2Kings 5:20-27).
e righteous, with holy condence, places his trust in
God, and bears fruit to His glory. In the day of his trouble
he has a Deliverer near at hand. See Elisha (2Kings 6:17).
14 A man shall be satised with good by the fruit of his mouth:
And the recompense of a man’s hands shall be
rendered unto him.
We have seen over and over again in this book that it is
a principle of the divine government, which no man may
turn aside, that “whatsoever a man soweth that shall he also
reap.” To every man will recompense be made according to
his doings. e Christian is not superior to this law of the
kingdom of God. He the rather bows his head and owns
its justice. See the parable of the unmerciful servant (Matt.
18:24-35).
15 e way of a fool is right in his own eyes:
But he that harkeneth unto counsel is wise.
16 A fool’s wrath is presently known:
But a prudent man covereth shame.
Two things are here stated as being characteristic of
the man who is denominated a fool; that is, one who lacks
divine wisdom. He is proud and self-condent, refusing
to brook correction: on the other hand, he is intolerant
of others’ faults, manifesting his indignation readily, and
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making worse the wound in place of binding up. e wise
and prudent man is in every way the contrast to all this. He
is hardest on himself; consequently readily accepts counsel,
willingly owning that others may be wiser than he; and he
is ever ready to cover the shame of another, rather than
to tell it abroad. It is the same contrast that existed in the
days of Noah, when Ham unblushingly related the tale of
his father’s shame, as though himself superior to his sire;
while Shem and Japheth went backwards to cover their
dishonored parent (Gen. 9).
17 He that speaketh truth showeth forth righteousness:
But a false witness, deceit.
18 ere is that speaketh like the piercings of a sword:
But the tongue of the wise is health.
19 e lip of truth shall be established forever:
But a lying tongue is but for a moment.
20 Deceit is in the heart of them that imagine evil:
But to the counselors of peace is joy.
21 ere shall no evil happen to the just:
But the lawless shall be lled with mischief.
22 Lying lips are an abomination to Jehovah:
But they that deal truly are His delight.
e six verses are all occupied with the same general
theme — lips of truth contrasted with a lying tongue. e
latter is an abomination to Him who is Himself the Truth.
e former He delights in because in accord with His ow
n nature.
Honest speech manifests integrity of heart: falsity
declares unerringly the lack of truth in the inward parts.
e one who hesitates not at deliberate lying scatters pain
and sorrow on every side; his venomed words piercing like
a sword the hearts of sensitive and gentle souls. To these
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the tongue of the wise is health and up-building. But the
day of reckoning is coming, when the lip of truth shall be
established forever, and the lying tongue go into oblivion.
It is well to remember that it is intentional deceit that
is here in question. One is often pained to hear good men
recklessly charge others with lying because they have
uttered an untruth in the innocency of their hearts. A
statement may be false as to fact, which is true as to intent;
just as a statement may be true as to fact, which was uttered
with the intent to deceive. It is the deceit in the heart that
cause: the lips to utter a lie. None should be so charged
unless the evidence makes it clear there was intention to
prevaricate.
e just shall be preserved from evil, even as they
have sought the good of their fellows: but to the lawless,
judgment without mercy shall be meted out; for God
cannot but make manifest His hatred of that which is false,
and His approbation of truth and righteousness. Contrast
Nehemiah and Sanballat (Neh. 6:5-9).
23 A prudent man concealeth knowledge:
But the heart of fools proclaimeth foolishness.
e man who has least worth saying is generally the
man who says the most. e prudent man is not forever
airing his knowledge; the fool loses no opportunity to
proclaim his empty folly. See Jeremiah and Hananiah (Jer.
28:1-11).
24 e hand of the diligent shall bear rule:
But the slothful shall be under tribute.
It is not ability only that causes one to succeed, and
secures advancement. ere must be earnest endeavor,
otherwise talent and brilliancy count for nothing. e
slothful, however much he may have the advantage of
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another in natural gifts and intelligence, will in the end
be inferior to the patient plodder. is is what some one
has called “the gospel of work.” It is all-important, both in
the natural and the spiritual sphere. Contrast Gideon and
Barak (Judges 6:11,12; 4:4-9).
25 Heaviness in the heart of a man maketh it stoop:
But a good word maketh it glad.
“How forcible are right words,” bringing comfort, cheer
and encouragement to those in grief of soul and bitterness
of spirit! See Nehemiah and Artaxerxes (Neh. 2:2-8).
26 e righteous searcheth out his neighbor:
But the way of the lawless seduceth them.
e man whose own ways are clean, and whose
conscience is free, will be able to sound and search his
neighbor in a godly way to his edication and restoration
to God, if his steps have gone astray. “He that is spiritual
discerneth all things.” e insubject, lawless man has not
his brother’s good at heart, but rather his undoing; hence
his words are seductive and ensnaring. Nathan is an
illustration of the rst; the wise woman of Tekoa, of the
second (2Sam. 12:1-14; 14:1-20).
27 e slothful man roasteth not that which he took in hunting:
But the substance of a diligent man is precious.
Some men can bestir themselves for a time, but soon fall
back into their customary slothful manner. Many are they
who attend the ministry of the Word but fail afterward to
meditate upon and make their own what they hear. eir
course is like one who goes forth to the eld or forest, and
while the excitement of the hunt is upon him spares no
pains, but turns. his prey to no true account afterward. e
way of the diligent is very dierent. He uses what he has,
and thus more is given, as in the parable of the talents.
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Ruth, who gleaned all day and at even “beat out that which
she had gleaned,” is a striking illustration of this (2:17).
e servant who hid his pound in a napkin pictures the
contrary spirit.
28 In the way of righteousness there is life;
And in the pathway thereof there is no death.
e way of righteousness is that path of the just that
shineth more and more unto the perfect day. Passing
through a scene of death, it goes on to the land of life; and
that eternal life is now the precious possession of all who,
by the straight gate, have entered upon it. What men call
death, real and true as it is to every one who treads the path
of sin, for the just is but the end of the way opening into
the gladness and glory of the Father’s house. “is God is
our God forever and forever. He will be our guide even over
(not, as in the A. V., unto) death.” Happy the portion of all
who tread the way of holiness, through a world of sin, up
to the city of God!
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Proverbs irteen
131
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Proverbs irteen
IN the rst verse of this portion we are again reminded
that it is the wise who are grateful for counsel and help; the
foolish scorner will not accept rebuke.
1 A wise son heareth his father’s instruction:
But a scorner heareth not rebuke.
It is the part of true wisdom to own that the more
experienced may save me much by instructing me as a result
of what has been learned of a road already trodden, and
which to me is all new ground. e self-condent scorner
will pass on, indierent to the words of the wise, to learn
for himself by bitter experience of the snares and pitfalls he
might have been saved from, had he been humble enough
to accept counsel from those competent to teach. Contrast
Isaac (Gen. 26) with Simeon and Levi (Gen. 34:25-31).
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2 A man shall eat good by the fruit of his mouth:
But the soul of the transgressors shall eat violence.
3 He that keepeth his mouth keepeth his life:
But he that openeth wide his lips shall have
destruction.
e evil speaker is but laying up trouble and sorrow
for himself in the future; as the one into whose lips grace
is poured shall surely nd grace when in need himself.
To control the lips is to keep the life. e perfect man is
the one who has his tongue in subjection. He who lacks
wisdom in this respect will bring sure destruction upon
himself. Of this Shimei is a solemn warning (1Kings 2:8);
while David, when tempted greatly to speak for himself,
illustrates the opposite (1Sam. 17:28, 29).
4 e soul of the sluggard desireth, and hath nothing:
But the soul of the diligent shall be made fat.
e New Testament reiterates the principle here
declared, that “if a man will not work, neither shall he
eat.” It is as true in the things of the spiritual life as of the
natural. e diligent seeker after the precious truths laid up
in the word of God is the one who is made to rejoice over
that Word as one that ndeth great spoil. e sluggard’s
portion is leanness of soul and dissatisfaction continually.
Contrast Ezra 7:10 with the returned captives (Hag. 1:2-
6).
5 A righteous man hateth lying:
But a lawless man is loathsome, and cometh to shame.
6 Righteousness keepeth him that is perfect in the way:
But lawlessness overthroweth the sinner.
Truth in the inward parts is the secret of practical
righteousness. at which is false is necessarily hateful
to the one who is in the way of holiness. He has judged
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iniquity, and his concern is to so walk in secret before God
as to glorify His name in this world, where it has been
so terribly dishonored. e insubject man makes himself
odious, and is overthrown by his own sin, being put to
shame even here, and whose future portion is to be cast
into outer darkness for eternity. Contrast Jehoiada and
Athaliah (2Kings 11).
7 ere is that feigneth himself rich, yet hath nothing:
ere is that feigneth himself poor, yet hath great
riches.
It is the nature of fallen man to act the hypocrite. e
poverty-stricken will pretend to wealth; the wealthy will
feign poverty. He who has nothing desires to be esteemed
as one who has much; and he who has great riches ofttimes
considers his safety to lie in being considered one who has
little or nothing. e rst is proud and vain; the last, mean
and miserly.
e one is the spirit of Laodicea (Rev. 3:17): the other
we see carried out by the wily Gibeonites, to deceive Joshua
and the army of Israel (Josh. 9).
8 e ransom of a man’s life are his riches:
But the poor heareth not rebuke.
e verse is confessedly ambiguous. Various renderings
give little help. e thought seems to be that riches are the
condence of their possessor. He therefore can haughtily
scorn the one who would reprove him. But the indigent is
crushed by a rebuke, having no spirit left to enable him to
stand against it. Both are natural men, apparently.
9 e light of the righteous rejoiceth:
But the lamp of the lawless shall be put out.
Brightly burns the ame of testimony when fed with
the oil of grace, which the righteous alone possess. e
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lamp of the lawless may are for a moment, but the true
state of aairs will soon be manifested. He lacks the oil, so
the light must fail. Compare the ten virgins (Matt. 25).
10 Only by pride cometh contention:
But with the well-advised is wisdom.
What a commentary on the subtle pride in all quarters
are the many bitter contentions between individual saints
and collective bodies meeting in the name of Christ! Only
by pride cometh strife. It is well that this solemn word be
kept in mind. If pride were judged, and the sin of it frankly
owned before God, how soon would much that has been
contended for be seen in its true light, as contrary to the
Scriptures, and hence opposed to the spirit of Jesus Christ!
It is an old saying, that “it takes two to make a quarrel.”
Where the eort to maintain a foolish dignity prevails,
or covetousness leads the heart to desire what belongs
to another, contention speedily is stirred. But if met by
lowliness and grace on the part of the oended one, how
soon must the strife cease! With the well-advised is that
wisdom which enables him to give the soft answer that
turneth away wrath. In the matter of the strife between the
herdmen of Abram and Lot, we see how pride was at the
root. Most eectually did Abram meet it, when he oered
rst choice to the man who had no title whatever to the
land which Jehovah had given to the other (Gen. 13).
11 Wealth gotten by vanity shall be diminished:
But he that gathereth by labor shall increase.
at which comes easily, easily slips away. It is treasure
for which one has toiled that he really values, and is careful
in the use of. e principle abides when applied to the true
riches, the precious truth of God. Some, like a sponge,
readily absorb, but as readily give out under pressure. at
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which is valued is what has been won by labor. “Study to
show thyself approved unto God, a workman that needeth
not to be ashamed, rightly dividing the word of truth.”
Wealth such as this is surely worth the self-sacrice and
devotion required to obtain it; and when so obtained, it
shall abide, and increase. See Ziba (2Sam. 16:4; 19:29), as
contrasted with Caleb (Josh. 14:6-14).
12 Hope deferred maketh the heart sick:
But the desire that cometh to pass is as a tree of life
e ever unsatised longing of a hungry soul results in
faintness of spirit and sickness of heart. Such is the hopeless
hope of the Christ-less. How blessed the contrast in the
case of the Christian! He, too, at times is sick with longing;
longing to behold the Beloved of his soul: but soon shall his
desire be accomplished, and precious as the tree of life shall
be its fulllment. David once was sick with yearning desire.
He would taste the water of the well of his childhood. But
when his desire was met and the water was brought, it was
too precious for him to taste: he poured it out before the
Lord (1Chron. 11:15-19).
13 Whoso despiseth the word shall be destroyed:
But he that feareth the commandment shall be
rewarded.
14 e law of the wise is a fountain of life,
To depart from the snares of death.
15 Good understanding giveth favor:
But the way of transgressors is hard.
To despise the word of instruction, which is the law of
the wise (giving favor with God and man, as so abundantly
proven by both Joseph and Daniel, and a host of others),
is to expose oneself to shame now, and eternal ignominy
hereafter. But he that feareth the commandment,
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recognizing in it a fountain of life, will be preserved from
the sorrows attendant upon the way of the transgressor, and
the dark outlook beyond. Pharaoh despised the word, and
fell beneath the avenging hand of the Lord. Saul despised
the word, and was put to grief before the Philistines. e
last three kings of Judah despised the word, and learned to
the full, when too late, the terrible mistake made. Would
that the solemn example of these, and many more whose
lives are recorded in both sacred and secular history, would
speak loudly to those bent on taking their own way and
ignoring the commandment of the Lord, who has said,
“To this man will I look, even to him that is poor and of a
contrite spirit, and trembleth at My word” (Isa. 66:2).
16 Every prudent man dealeth with knowledge:
But a fool layeth open his folly.
It is the part of ordinary prudence to lay to heart what
we have been considering. Fools alone will refuse it, and
thereby manifest their folly. Alas, that so large a number of
those who as to this world are wise, should be fools as to the
next! And yet, after all, true wisdom for the life that now
is, is manifested by subjection to God and dealing with the
knowledge His word imparts. It is the sinfully foolish one
who turns a deaf ear to the voice of truth. Contrast Moses
and Aaron with Korah and his company (Num. 16).
17 A lawless messenger falleth into mischief:
But a faithful ambassador is healing.
e messenger who runs unsent, waiting not for
his commission from his master, will but fall into and
produce mischief. e one who faithfully goes forth as the
ambassador of another carries health and blessing. In the
work of the gospel this is all-important. We live in a day
of great restlessness and activity. But few are the servants
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who wait to get the mind of the Lord as revealed in His
Word. e result is much mischievous teaching and faulty
instruction, that bewilders and perplexes the hearers.
Precious is the message of the faithful ambassador as he
goes forth beseeching men to be reconciled to God (2Cor.
5:20).
18 Povert y and shame shall be to him that refuseth instr uction:
But he that regardeth reproof shall be honored.
Men may foolishly consider it beneath them to bow
to instruction, and learn from those competent to teach;
but lasting honor comes to the one who is humble enough
to receive help from whoever can impart true knowledge;
while ignominy and poverty shall be the portion of the
self-sucient soul. See Johanan and the captains (Jer. 42.
Comp. chapter 12:1).
19 e desire accomplished is sweet to the soul:
But it is abomination to fools to depart from evil.
20 He that walketh with wise men shall be wise:
But a companion of fools shall be destroyed.
When the heart’s desire is attained, the soul rejoices.
But the only desire of the fool is the gratication of his
unbridled passions. He refuses to entertain the thought
that iniquity is to be shunned. “Evil communications
corrupt good manners.” Association with the wise tends
to wisdom. Companionship with vain persons is conducive
to further vanity, and results in moral and spiritual ruin.
Contrast Rehoboam with the young king Josiah (1Kings
12:8; 2Kings 22).
21 Evil pursueth sinners:
But to the righteous good shall be repaid.
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22 A good man leaveth an inheritance
to his children’s children:
And the wealth of the sinner is laid up for the just.
Again and again throughout this book the principle of
retributive justice, even in this life, is insisted on. e sinner
pursues evil, but only to nd evil pursue him; while the
righteous man who extends his goodness to others is repaid
in kind. And when at last called away from this world, the
good man, whether he leaves a fortune in material things
behind him or not, yet bequeaths to his descendants an
honored name and a holy example — an inheritance of
incalculable value. at which the evildoer has laid up is
soon dissipated, and passes into hands better able to use it
aright. Contrast Jonadab the Rechabite (Jer. 35:6-11) with
Coniah (Jehoiachin, Jer. 22:24-30).
23 Much food is in the tillage of the poor:
But there is that is destroyed for want of judgment.
e poor husbandman will, if diligent, use every corner
of his little plot, producing an amount and a variety of food
that is often astonishing to his wealthier neighbor, many of
whose broad acres are allowed to lie fallow, and much of
whose crop may, through carelessness, be permitted to run
to waste and be destroyed.
e man of small opportunities often makes the most
of what he has, while the one of large privileges becomes
slothful and neglectful.
We may see a needed lesson here as to spiritual things?
Is it not frequently the case that a brother or sister with
much leisure for study and prayer, boundless opportunities
for the enjoyment of ministry, oral and written, and gifted
in large measure, will be found to be taking his or her ease in
a careless, lethargic spirit, gaining very little real food daily,
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and giving out little to others? On the other hand, how
much more common a thing is it to nd one whose daily toil
occupies most of his waking hours, and whose talents and
education are alike of a mean order, yet devoting himself
earnestly to using what he has, letting scarcely a moment
slip by wasted, and so gathering regularly much food for
his own soul, and constantly imparting refreshment and
blessing to his brethren!
e lack of spirituality is not the result of a lack of time
to cultivate the things of God; but it betrays failure to use
the opportunities presented.
We have heard of a blacksmith blowing a bellows, with
a leaf of God’s word before him upon the wall, that he
might glean a little for his soul as he attended to his forge;
and of a cobbler pegging shoes with his Testament in front
of him, from which ever and anon he snatched a precious
morsel for his spiritual upbuilding. It was the tillage of
the poor; but life and conversation proved there had been
much food in it.
“No time for God” generally means “No heart for God,”
if the full truth were told. e diligent soul will make time,
and often proves that a small portion of Scripture, or a
few minutes of prayer, bear rich fruit, when heart and
conscience are truly exercised. See the prayer of Jabez
(1Chron. 4:9, 10).
24 He that spareth his rod hateth his son:
But he that loveth him chasteneth him betimes.
Family discipline should be patterned after the divine
discipline of Hebrews 12. It is not love, but the lack of
it, that leaves a child to himself; to develop, unchecked,
tendencies and propensities which shall result in future
sorrow. Ours is a day of great laxity on this point. e
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coming generation will reap the bitter fruit of the absence
of restraint and the evident aversion to chastening, so
manifest in the majority of homes. A sickly sentimentality,
supposedly wiser and more compassionate than God
Himself, has made it fashionable to decry the use of the
rod, as a relic of a barbarous age; but the dierence in the
character of children and the home is certainly in the favor
of Scripture, as any one may see who will.
It is even worse where, among Christians, government
is ignored on the plea that grace is reigning. Grace never
sets aside government. e two principles are not opposed,
or antagonistic. In the divine ways, they go on side by side,
as they should in the home. Contrast Eli (1Sam. 3:13, 14)
with Abraham (Gen. 18:19).
25 e righteous eateth to the satisfying of his soul:
But the belly of the lawless shall want.
e portion of the righteous may be small, but
enjoyment is with it, for heart and conscience are at rest.
But the lawless, though he riot in pleasure and plenty for
a time, nds no real satisfaction; and his recklessness shall
bring him to want at last. How much happier the portion
of Lazarus at the gate of the rich man, with Abraham’s
bosom awaiting him, than that of the lawless prodigal of
the previous chapter (Luke 16 and 15).
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179077
Proverbs Fourteen
THE wise and the foolish woman are brought before us
in vivid contrast in the opening verse:
1 Every wise woman buildeth her house:
But the foolish plucketh it down with her hands.
e wise woman, by counsel and example, will lead
her household in the right way, directing their steps in
accordance with the word of the Lord. us her house is
established on an immovable foundation of righteousness.
e foolish, through her evil behavior and unworthy
instruction, lays up sorrow for herself and grief for her
ospring by her unholy inuence. Contrast the mothers of
Moses and of Ahaziah (Ex. 2; 2Chron. 22:2, 3).
2 He that walketh in his uprightness feareth Jehovah:
But he that is perverse in his ways despiseth Him.
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It is the life that proves whether one is really walking
before God or not. e testimony of the lips, if contradicted
by the behavior, is of little worth. e one who fears the
Lord will be characterized by godliness and faithfulness.
“He that saith he abideth in Him ought himself also so
to walk even as He walked.”
If the ways are perverse, and opposed to His revealed
will, it is proof that God is really despised, and not feared:
He wants reality. To talk of reverence while obeying the
dictates of a selsh, carnal nature, is but hypocrisy. is was
Saul’s snare. Samuel declared the answer to it all when he
said, “Behold, to obey is better than sacrice, and to harken
than the fat of rams” (1Sam. 15:22). e testimony of
the people themselves proves the prophet to have walked
before them in the fear of God (1Sam. 12).
3 In the mouth of the foolish is a rod of pride:
But the lips of the wise shall preserve them.
Out of his own mouth the fool, by his vain boasting,
condemns himself; but the words of the wise declare the
state of their hearts. Able to give the soft answer that
turneth away wrath; slow to speak and swift to hear — their
conversation manifests the wisdom that is in them. See
Goliath and David (1Sam. 17:41-49).
4 Where no oxen are, the crib is clean:
But much increase is by the strength of the ox.
It would be a drastic measure indeed to slay the oxen in
order to have a clean stable. e purpose would surely be
attained, but at what a cost!
e strength of the ox adds to the wealth of the farm,
and makes it well worth the use of a little time spent
regularly in cleansing the stall. “Doth God take care for
oxen, or saith He it altogether for our sakes? For our
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sakes, doubtless, it is written.” It is cause for lamentation
to notice the readiness with which assemblies sometimes
resort to getting rid of troublesome saints, thus cutting o
much increase and blessing which might have ensued had
patience and grace but been exercised. Too often it is taken
for granted that the great object of discipline in the house
of God is to get rid of the oender; whereas the truth is
just the opposite. Earnest endeavor to recover the erring
one should be the rst thing thought of. Much crying to
God, and identifying ourselves with the sin of one who
has misbehaved, will accompany this, if we are before Him
about it as we should be. Finally, if all is in vain, and the
evil-doer persists in his sin, refusing to repent, excision is
the last sad acknowledgment that the case must be left in
the hands of God.
To bring the matter before the saints, and take summary
action, before every available means has been used with a
view to his recovery. may indeed cleanse the assembly; but
it will be to the loss of all. We need one another. It is when
we have the eectual working of every part, by that which
every joint supplieth, that there is blessing and increase of
the whole. How much better is it to cleanse by leading an
erring brother to repentance, thus covering his sin, than by
excommunicating him before all possible means have been
exhausted in seeking his restoration to God! See Judges
20:35-48; 21:1-3).
5 A faithful witness will not lie:
But a false witness will utter lies.
e faithful testimony-bearer gives forth words of truth
and soberness. A false witness cannot be depended on, for
he has committed himself to the declaration of what he
knows is untrue. e Christian is called to be a follower of
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Him who is preeminently “the faithful and true witness.”
Refusing to handle the word of God deceitfully, he is to
speak what he knows on the authority of divine revelation.
To give out the vaporings of the human mind, with its idle
speculations, will be to utter lies instead of truth. See Paul
before Festus and Agrippa (Acts 26:25); and note the sad
contrast in the case of Peter in the corridor of the council-
room (Luke 22:55-62).
6 A scorner seeketh wisdom, and ndeth it not:
But knowledge is easy unto the intelligent.
e scorner may inquire, but he sets not his heart upon
the answer. erefore wisdom he fails to nd. But to the
intelligent who are actuated by a sincere desire to know the
truth, even if it mean to be obliged to judge themselves and
their ways thereby, knowledge is easy.
It is so, preeminently, with the attainment of the
understanding of the Scriptures. e mocker is continually
nding cause for objections and foolish quibbles in the
word of God. e devout and upright soul sees only light
where the other sees darkness. If a man has diculty in
accepting the truth of the Bible, it will almost invariably be
found that it is because he is clinging to and persisting in
some unholy course that the Word condemns. When sin is
judged, and iniquity repented of, all becomes clear. Pilate
was one who asked, “What is truth?” but was not concerned
enough to tarry for a reply, though Truth Incarnate stood
before him. Daniel, long before, had proven that all is plain
to the spiritually intelligent.
7 Go from the presence of a foolish man,
When thou perceivest not in him the lips of
knowledge.
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8 e wisdom of the prudent is to understand his way:
But the folly of fools is deceit.
9 Fools make a mock at sin [or, at the trespass-oering]:
But among the righteous there is acceptance.
When it becomes evident that a man is bent on folly,
with no concern about righteousness, it is best to leave him
to himself. To argue or reason with such a one is useless. It
is deling to the wise, and but gratifying to the pride of the
fool. “From such turn away.”
e prudent has wisdom given him to guide him aright.
For this the fool has no desire. His heart is utterly false,
and deceit is on his lips. At sin, and the oering for it,
he mocks. He has never realized the heinousness of the
one, nor the need of the other. Consequently it is in vain
to try to turn him from his lawless course. e righteous
nd acceptance because they have judged themselves, and
bowed to God’s just and holy sentence. Owning their true
estate, they nd a better one. Walking in obedience to God,
they are acceptable to Him.
Let none gather from this that Scripture teaches that
acceptance, in the sense of salvation, is on the ground of
legal works. Far from it. Not until a man is justied by
faith, as Abraham, does he do the works of righteousness.
Good deeds are not the procuring cause of justication
and new birth, but the result of these great and important
blessings.
For an example of the fools who make a mock at sin,
and refuse instruction, see Jer. 44:15-19, where the remnant
in Egypt defy the word of the Lord spoken through His
prophet.
10 e heart knoweth its own bitterness;
And a stranger doth not intermeddle with its joy.
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Every heart has its secret of joy or sorrow that no other
ever shares. Hidden deep down from the sight of the nearest
and the dearest are, often, griefs too deep for utterance, or
joys too great for words. Flow truly was this the case with
our blessed Lord Himself! Who ever sounded the depths
of the anguish of His soul, or who can estimate aright His
joys?
To such a High Priest we can go with our own heaviest
sorrows, and with Him we can share our inmost thoughts
of exultation and delight.
11 e house of the lawless shall be overthrown:
But the tent of the upright shall ourish.
12 ere is a way which seemeth right unto a man,
But the end thereof are the ways of death.
13 Even in laughter the heart is sorrowful;
And the end of that mirth is heaviness.
If the “young man” who gives his attention to the
wisdom of Solomon perish at last, as a result of missing
the path of life, it will not be for lack of warning, and a
paucity of instruction. Clearly and unmistakably, the two
classes are again contrasted.
We read rst of the house of the lawless and the tent
of the righteous. e house might seem by far the more
stable, but it shall be overthrown; for its foundations shall
be destroyed because built upon sinking sand. e pilgrim’s
tent wherein the upright tabernacles as he journeys
through a foreign scene — foreign to the new nature within
him — will abide and ourish till tenting days are over.
Man naturally chooses his own way — a way that
seemeth right unto himself. But it ends in death, for it
is opposed to the truth of God. “e labor of the foolish
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wearieth every one of them, because he knoweth not how
to go to the city” (Ecc. 10:15).
ere is a city which the most sinful and vile, if believing
in a future state at all, cannot but long to enter — that city
discerned afar o by Abraham, and described by John as
the New and Holy Jerusalem, of which the Lamb who died
is the Center and Lamp from whom shines all the glory of
God. He Himself said, while on earth, “I am the Way.” By
His name alone is salvation proclaimed to sinners lost and
guilty. ere is none other name, and no other way, that
will lead to the city of light.
A way there is — yes, many such; but none can rightly
be designated the way save Jesus only. e end of a way
that seemeth right is death — death moral, death spiritual,
death eternal, yet death conscious forever ose who
refuse the Way, to tread a way of their own choosing, nd
no true joy or condence. “ey, being ignorant of God’s
righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the
righteousness of God” (Rom. 10:3). Hence their way is one
of doubt and uncertainty. ough they laugh, the heart is
not at rest, and their mirth is destined to end in madness.
See Micah in Judges 17 and 18:14-26.
4
Happy those who refuse every way of man’s devising,
and turn to Him who is the Way, the Truth, and the Life!
14 e backslider in heart shall be lled with his own ways
And a good man shall be satised from himself.
e word “backslider” occurs in this verse only.
Elsewhere in the Bible it is never used. “Backsliding” is
4 A gospel address on this solemn passage can be found in
the Author’s “Only Two Religions”; to be had of the same
Publishers.
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found a number of times in our English version, fteen in
all (generally as an adjective, though also as a participle, and
several times as a noun), but only in the books of Jeremiah
and Hosea. It is well to notice that neither form of the
word occurs in the New Testament.
A backslider is one who has given up ground once taken
for God. Many a soul gives up in heart long before it is
manifested in the life. e conscience becomes deled; and
if self-judgment does not follow, the truth begins to lose
its power over the heart. e sad result of a broken-down
testimony soon follows, till he is lled with his own ways.
It is important, however, to carefully distinguish between
backsliding and apostasy. e backslider is one who fails
in practically carrying out the truth. e apostate, on the
other hand, gives up the truth entirely, even denying the
Lord that bought him; thus proving his unreality, whatever
his previous profession may have been. It is to such that
John refers in his rst epistle, chapter 2:19, as also Paul
in Heb. 6 and 10. Needless to say, no true believer ever
becomes an apostate.
e good man — that is, the man who is real for
God — shall be lled from what is in himself. e testimony
of the Lord controls the reins of his being. His life will be
in accord therewith.
Peter was a backslider in heart long before he fell; so,
we may rest assured. was David. In the faithful stand of
Shadrach, Meshach, and Abednego, we see men whose
hearts were under the sway of divine principles when in
seclusion, and who therefore overcame in public (Dan. 3).
15 e simple believeth every word
But the prudent man looketh well to his going.
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16 A wise man feareth, and departeth from evil;
But the fool rusheth on, and is condent.
17 He that is soon angry dealeth foolishly
And a man of wicked devices is hated.
18 e simple inherit folly
But the prudent are crowned with knowledge.
19 e evil bow before the good;
And the lawless at the gates of the righteous.
Wise and simple are relative terms, referring not so
much to mental condition as to the fear of the Lord on
the one hand, and indierent self-suciency on the other.
e simple are ready with amazing incredulity to believe
anything given forth by men as foolish as themselves, while
stumbling over the clearest truths of revelation. No one has
such strong faith in the greatest absurdities as the very man
who quibbles over the truth of God. e unbeliever can
believe unhesitatingly that he is the descendant of a long
line of lower animals ranging all the way from protoplasm
to ape, while he sneers at the Christian who receives by
faith the divine record that “God hath made man upright,
but they have sought out many inventions.” e prudent
man mistrusts himself, and trusts the word of the living
God. Ordering his steps in that Word, he looks well to his
going.
Fearing the Lord, the wise man departs from evil. e
fool, heeding no one, led by his lustful desires, rushes on
in vainglorious self-condence to his own destruction. If
opposed in his follies, he rages in anger, but nds himself
the object of the hatred of his fellows, because of his wicked
devices. In searching for lawless pleasures he shall inherit
folly, and at the end, when his wild race is run and his years
of recklessness are past, in his decrepitude and poverty he
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shall bow at the gates of the righteous, forced at last to
own that they had chosen the better part. Having devoted
themselves to the acquisition of wisdom, the good are
crowned with knowledge, and honored, when the simple
are despised. Contrast Saul and David.
20 e poor is hated even of his own neighbor:
But the rich hath many friends.
21 He that despiseth his neighbor sinneth:
But he that is gracious to the aicted, happy is he.
22 Do they not err that devise evil?
But loving kindness and truth shall be to them that
devise good.
In a world like this, where covetousness rules, the rich
will always have many to laud and admire them; while the
poor will be despised and oppressed. To so act is to greatly
err, for hath not God chosen ofttimes the poor of earth
to be rich in faith? e eye of God is beholding all, and
He will reward those who are gracious and kindly in their
dealings with the lowly. He will see that loving-kindness
and truth are meted out to them in return. Contrast the
princes of Judah with Ebed-melech (Jer. 38:1-13; 39:15-
18).
23 In all labor there is prot:
But the talk of the lips tendeth only to penury,
Labor is protable, both because of what is produced,
and in that it lls the hands and occupies the mind, thus
greatly lessening the danger of giving way to a corrupt
nature. But mere talk, empty boasting, and foolish vaunting
of oneself, results in material and spiritual poverty. How
suited the prayer for fallen creatures, “Set a watch, O Lord,
before my mouth: keep the door of my lips” (Psa. 141:3)!
See the parable of the two sons, one of whom labored to
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prot; the other said, and went not: it was the talk of the
lips alone (Matt. 21:28-31).
24 e crown of the wise is their riches:
But the foolishness of fools is folly.
Whether poor or wealthy in this world’s
goods, the wise are always rich, because possessing
treasure that can never fade away. e fool, whatever his
possessions, is but lled with folly, and nothing shall prot
him eventually. Of Nabal, Abigail had to say, “Nabal (a
fool) is his name, and folly is with him.” And the words
are true of all his class. Amnon is a t illustration of this
unhappy company (2Sam. 13:13). For the lasting portion
of the wise, see Dan. 12:3.
25 A true witness delivereth souls:
But a deceitful witness speaketh lies.
In verse 5 we had a faithful witness; here, a true witness.
Such a one will deliver souls. Our Lord presents Himself
in the double character of the “Faithful and True Witness”
to Laodicea. He it is, in a day of lukewarmness and laxity,
who abides the Faithful Testimony-bearer, maintaining
the truth; and the True Witness, delivering all who bow in
repentance. A deceitful witness is in every way the contrary
of this — playing fast and loose with the teaching of the
Scriptures, to the eternal loss of those who credulously
accept his unholy speculations. “If the blind lead the blind,
both shall fall into the ditch.” Contrast Moses with Jannes
and Jambres (2Tim. 3:8).
26 In the fear of Jehovah is strong condence:
And His sons have a place of refuge.
27 e fear of Jehovah is a fountain of life,
To depart from the snares of death.
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To teach the fear of Jehovah was the object of the Holy
Spirit in inspiring Solomon to pen the Proverbs. He who
has learned it nds strong condence and a place of refuge.
It is not the slavish fear of an abject bondman, but that lial
reverence which all His children love to render Him. Such
rejoice to have found a fountain of life, and instruction as
to their path on earth, so that they may avoid the snares of
death. “Sons,” or “children” (A. V.), is used here in a moral
sense. Relationship to God, as we now know it, was not
revealed before the coming of the Son of God into the
world to make known the Father. But those who truly
feared the Lord were manifested as His children though
they had not received the Spirit of adoption, enabling them
to cry, “Abba, Father.” See Cornelius (Acts 10).
28 In the multitude of people is the king’s honor:
But in the want of people is the destruction of a
prince.
Rank and title avail nothing if there be not those who
own the authority of a monarch. When the Lord Jesus
“in His own times shall show, who is the blessed and only
Potentate, King of kings, and Lord of lords,” all redeemed
creation shall own His benign sway. David and Ish-bosheth
illustrate the verse (2Sam. 3 and 4).
29 He that is slow to wrath is of great understanding:
But he that is hasty of spirit exalteth folly.
e man of God will have the ability to rule his spirit.
Controlling himself, he manifests great understanding; for
he who lacks self-control is little able to prot others. A
hasty spirit but exalts folly and hinders the reception of
what may be set forth, even though it be right and true.
Bad temper is always a sign of weakness. e man who
knows he has the mind of God can aord to quietly wait
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on Him. See Micaiah and Zedekiah the son of Chenaanah
(1Kings 22:24, 25).
30 A sound heart is the life of the esh:
But envy the rottenness of the bones.
A sound heart is the heart of one who is broken before
the Lord, and has learned not to think of himself more
highly than he ought to think. Envy manifests at once
the lack of self-judgment, and, on the part of a Christian,
bespeaks a coming breakdown of his discipleship if he fails
to humble himself in secret. is was the hidden cause of
Asaph’s unhappiness, “until he went into the sanctuary of
the Lord” (Psa. 73).
31 He that oppresseth the poor, reproacheth his Maker:
But he that honoreth Him, is gracious to the needy.
To deal hardly with those in poverty is to reproach
God who made both rich and poor. and whose inscrutable
wisdom permits some to be in aiction, while others
have more than heart can wish. He who honors God will
view the needy as left to test the hearts of those in more
comfortable circumstances, and will value the privilege of
ministering to them as far as able, thus showing them the
kindness of God. See the case of Mephibosheth (2Sam. 9).
32 e lawless is driven away by his evil-doing:
But the righteous is condent, even in his death.
e deaths of lawless and righteous stand out, like their
lives, in vivid contrast. e wicked is taken away in and
by his iniquities, and goes out into a hopeless eternity to
face his guilty record at the bar of Omnipotent Justice.
e upright in heart, who in life has faced his sins in the
presence of the Holy One, dreads no judgment after death,
so falls on sleep with trustful hope of coming joy and bliss.
Balaam wished for such a death, but found the opposite
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(Num. 23:10; 31:8). Stephen knew the condence referred
to, and could kneel down and die with a prayer for the
forgiveness of his murderers on his lips (Acts 7:59, 60).
33 Wisdom resteth in the heart of
him that hath understanding:
But that which is in the foolish is made known.
e intelligence and sagacity of the man of understanding
make known the wisdom that is in his heart; while the
senseless behavior of fools tells all too plainly what is
within. See note on verse 24.
34 Righteousness exalteth a nation:
But sin is a reproach to any people.
History is but the perpetual illustration of what is here
declared. Nations, like individuals, are judged according
to their ways. No country has prospered long that forsook
the path of national righteousness. When pride and vanity,
coupled with greed and cruelty, have been in the ascendant,
the hour of bumbling was not far away. Israel will ever be
the great object-lesson for all people. When the word of
God was esteemed, and His will honored, they prospered.
When sin and neglect of God triumphed, they became a
reproach. He was right who said, “Israel is the pillar of salt
to the nations, crying to all people, ‘Remember!’”
35 e king’s favor is toward a wise servant:
But his wrath is against him that causeth shame.
Nothing causes one in authority to set value upon the
services of a minister of state so much as the display of
wisdom and discretion; but let his counsel prove disastrous,
and evil result from accepting his advice, the king’s
indignation will know no bounds. May those who seek
to serve a greater King be characterized by that wisdom
which shall make them of real value in the work He has
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committed to them. See Darius and Daniel, in contrast
with Ahasuerus and Haman (Dan. 6:3; Esth. 7:7-9).
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Proverbs Fifteen
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179078
Proverbs Fifteen
IT is impossible for man to estimate aright the power
for good or evil that lies in the tongue. A kindly, gracious
word will often disarm a most ill-tempered and wrathful
man; while a sharp, cutting remark has frequently separated
friends dear to each other for years, until some trivial
circumstance arose which might have been turned to an
occasion for grace and forbearance on the part of each had
love been ruling.
1 A soft answer turneth away wrath:
But grievous words stir up anger.
2 e tongue of the wise useth knowledge aright:
But the mouth of fools poureth out foolishness.
It is considered unmanly by many not to resent an
insult, and to allow wrathful words to pass unchallenged;
but it takes far more true character to meet an angry man
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in quietness of spirit, and to return cool, calm words for
heated, hasty ones, than it does to give railing for railing,
or malice for malice. e latter bespeaks a man who does
not yet know how to rule his spirit; the former, one who
has his personal feelings in subjection. Grievous words but
add fuel to the ame, while a gracious demeanor will go far
towards cooling the angry passions of another.
e wise man knows how to use knowledge so that it
shall be for prot; knows, too, when to speak and when to
be silent. e fool is always ready with a retort, whether it
be tting or not.
In Gideon’s answer to the men of Ephraim we have
a precious example of the soft answer that turneth away
wrath, and the wisdom that uses knowledge aright.
In Jephthah’s reply to the same people we are given to
see a sad illustration of the folly of using in such a case the
grievous words that stir up anger (Judges 8:1-3; 12:1-6).
3 e eyes of Jehovah are in every place,
Beholding the evil and the good.
How comforting is this truth to the weary heart, who,
like poor Hagar in the desert, feels abandoned by all save
One, but can say with assurance, “ou, God, seest me”!
To know that His eyes are on all our ways is sweet indeed
when there is condence and hope in Him. But for the
wicked to know that he can never hide from those all-
seeing eyes is perhaps the most terrible thing he has to
face. Nor need it be wondered at, when it is remembered
that He who beholds all is the Holy and the True! It is
sin unrepented of that makes it so dreadful a thing to be
under the eye of God. He who acknowledges his guilt, and
bows in repentance before Him, need no longer fear, for
sin confessed is sin removed, through the atonement of
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our Lord Jesus Christ. David’s musings in Psa. 139 form a
precious commentary on this verse.
4 A healing tongue is a tree of life:
But perverseness therein is a breach in the spirit.
How much more common is the tongue of perversity
than the healing tongue! e one separates brother from
brother, and makes breach upon breach; the other binds
together, giving cheer and gladness, and is as a tree of life
to those who meditate upon its utterances. e healing
tongue is the tongue of the peacemaker. e perverse
tongue belongs to him who sows discord among brethren.
May it be ours to covet the former and ee the latter.
Abraham possessed the tongue of healing when he said,
“Let there be no strife, for we be brethren” (Gen. 13: 8).
Sheba the son of Bichri by his hasty tongue caused division
and dissension in Israel and brought judgment on his own
head (2Sam. 20).
5 A fool despiseth his father’s instruction:
But he that regardeth reproof is prudent.
e young man is very apt to consider his knowledge
superior to that of his father, forgetting that you cannot
leap over many years’ experience. It is the part of folly not
to learn from one who has been over the path before you.
To regard reproof and thankfully accept correction is an
evidence of true wisdom. Contrast Manasseh with his
father Hezekiah (2Kings 18 to 21).
6 In the house of the righteous is much treasure:
But in the revenues of the lawless is trouble.
See note on chapter 14:24. e true riches are found in
the house of the righteous. Whatever other revenue may
accrue to the evil-doer, he shall have trouble and sorrow in
large measure. See Achan (Josh. 7:19-26).
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7 e lips of the wise disperse knowledge:
But the heart of the foolish doeth not so.
In place of idle jests and unkind speeches, the lips of the
wise spread abroad what is for prot and blessing — the
true knowledge that edies the hearer. e foolish can only
utter what is in his heart and benets no one, but really
harms. Paul and Elymas at Paphos tly illustrate both sides
(Acts 13:6-12).
8 e sacrice of the lawless is an abomination to Jehovah:
But the prayer of the upright is His delight.
9 e way of the lawless is an abomination to Jehovah:
But He loveth him that followeth after righteousness.
“ey that are in the esh cannot please God.” e
sacrice of the wicked, together with all their ways, is
but evil in His sight. Before He can accept aught from
the sinner, there must be repentance — a bowing of soul
before Him — seeking His face in sincerity. When there
is integrity and uprightness of heart He will manifest His
favor, for He delights in those who follow righteousness.
It is of all importance that the sinner be brought to
realize that, having gone out of the way, he has become
altogether unprotable. e Lord asks nothing from him,
can accept nothing from him, till he rst receives the gift
oered him from heaven — the Lord Jesus Christ. When
He has been received by faith the whole life will be changed,
and loving service to God will be most acceptable and very
precious in His sight. But it will be the fruit of the new life,
not the labor of one toiling for that life.
It will be seen at once, in the light of the verses before
us, how contrary to Scripture it is to ask unconverted men
to give of their means to support the work of the Lord, or
to make sacrices for Christ’s sake. All they can do or give
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will be stained with sin and unt for His holy presence. See
Psa. 66:18.
10 Correction is grievous unto him that forsaketh the way:
And he that hateth reproof shall die.
11 Sheol and destruction are before Jehovah:
How much more then the hearts of the sons of men?
12 A scorner loveth not one that reproveth him:
Neither will he go unto the wise.
“All things are naked and open before the eyes of Him
with whom we have to do,” and “He is a discerner of the
thoughts and intents of the heart.” e unseen world,
which to man is dark and hidden, is all open before Him.
He alone searches the hearts of men, and tries the reins.
When they refuse correction His eve is observing their
perversity, and He will see that they are judged according
to their works. It is only the scorner who resents correction
and reproof, and hence avoids the wise, lest his evil ways be
called in question. But One he cannot avoid. With Him he
must have to do whether he will or no. Solemn indeed will
be the accounting for opportunities refused, instruction
neglected, and grace despised. See the wise and foolish
builders of Matt. 7:24-27.
13 A glad heart maketh a cheerful countenance:
But by sorrow of heart the spirit is broken.
e happy man is the one who has a heart at rest, and
who can therefore rejoice at all times. Such a one is the
soul who has found in Christ not only a Saviour, but a daily
portion. He who casts all his cares upon Him, who has
learned to commit all his aairs into His hand, will ever
have a glad heart and a cheerful countenance. A burdened
heart is the portion of the one who tries to carry his own
sorrows and daily cares, and fails to turn all over to Him
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who so delights to bear them for us. Nothing breaks the
spirit like hidden grief; but such need not be the portion of
any saint who will allow the Lord Jesus to be not only his
Sin-bearer, but his Burden-bearer too. See Paul in Phil. 4.
14 e heart of him that hath
understanding seeketh knowledge:
But the mouth of fools feedeth on foolishness.
Our food has much to do with making us what we
are. e same is true of us morally. We become like that
on which we feed; and we feed on what our hearts crave.
e man of understanding values knowledge, and devotes
himself to its pursuit. e fool cares not for that which
would build true character and draw him from his evil
ways, but feeds on folly and vanity, thus becoming all the
time more empty and foolish than before.
Let the young Christian ponder this well. Have you
learned to know Christ? en leave behind forever the
esh-pots of Egypt. Do not attempt to feed the new life
on the world’s trashy literature and its sinful pleasures.
If you do, there will be no real growth, and a moral and
spiritual breakdown is sure to follow. But if you set the
Lord before you, and nd your food in His Word and
what is for edication, you shall grow in grace and in the
knowledge of the truth. Imitate David (Psa. 119:103, 104),
Jeremiah (Jer. 15:16), and Job (Job 23:12). Do not allow
yourself to fall into the ways of the mixed multitude (Num.
11:4-9), who lost their appetite for angels’ food by lusting
after Egyptian dainties.
15 All the days of the depressed are evil:
But he that is of a cheerful heart hath a continual
feast.
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is connects intimately with the thirteenth verse. One
who is depressed and gloomy himself sees every day full
of causes for grief and dismal foreboding. It is a wretched
way to live, and indicates lack of condence in God. When
the heart is cheerful, all days are bright, and the soul has a
continual feast. is is not frivolity, but that holy joy which
results from tracing everything that is permitted to come
upon me back to God. Habakkuk entered into it in large
measure (Hab. 3:17, 18).
16 Better is little with the fear of Jehovah,
an great treasure and trouble therewith.
17 Better is a dinner of herbs where love is,
an a stalled ox and hatred therewith.
e one who has found his joy in the Lord can well
understand the dear old saint who spread upon his humble
board a bit of bread, an onion, and a glass of water, and
then joyfully thanked God for “all this and Jesus”! Better,
far better, is it to have little on earth, and to know Him and
abide in His fear, than to have great treasures and varied
luxuries, coupled with trouble and hatred. So thought
Daniel and his companions when they refused to dele
themselves with the king’s meat (Dan. 1).
18 A wrathful man stirreth up contention,
But he that is slow to anger appeaseth strife.
Of this the rst verse of our chapter has already
reminded us; but we may well have it brought before us
again, for we take so long to learn. A wrathful man is of
necessity a proud man; otherwise he would not be so easily
stirred by what touches himself. A lowly man will be slow
to anger, for he has learned not to think of himself more
highly than he ought to think, and therefore will not readily
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resent insults and oenses. Contrast the spirit displayed by
Saul and David (1Sam. 20:30-34; 24:8-22).
19 e way of the sluggard is as a hedge of thorns:
But the path of the upright shall be made plain.
Diculties abound in the mind of the slothful man. His
way seems hedged up by thorns, and he has all manner of
excuses for not acting at once according to what he knows
is right and suited. e upright, learning his duty, presses
on, and nds his way made plain before him as he takes
one step after another.
If God commands, I have simply to obey. He makes
Himself responsible to clear the obstacles from my path,
or to give me the ability to overcome them. Hear David’s
notes of triumph in Psalm 18:29 and 2Samuel 22:30. How
unhappy the contrast in the case of the ten spies! (Num.
13.)
20 A wise son maketh a glad father:
But a foolish man despiseth his mother.
Compare with Proverbs 10:1. A wise son gladdens the
heart of his father by heeding instruction and practicing
virtue. A foolish man considers himself superior to his
mother, and ignores her loving advice and helpful counsel.
See Proverbs 30:17.
21 Folly is joy to him that is destitute of heart:
But a man of understanding walketh uprightly.
Delighting in iniquity, determined to have his own
way despite every warning and entreaty, the fool plunges
on, rejoicing in his folly. e man of integrity, subjecting
himself to the fear of God, walks in uprightness, refusing
to be decoyed by sinful pleasures and fascinations. See
notes on verses 16 and 18 in the previous chapter.
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22 Without counsel purposes are disappointed:
But in the multitude of counselors they shall be
established.
See the note on chapter 11:14, and compare 24:6.
He is a wise man indeed who cannot well aord to
counsel with men of intelligence and experience concerning
matters of moment, particularly where others are likely to
be widely concerned. See Paul and Barnabas in Acts 15.
23 A man hath joy by the answer of his mouth:
And a word spoken in season, how good is it!
e answer that leaves no regrets will be a word spoken
in its season. True words are not necessarily seasonable
ones. Many a sorrow and heartache has been caused, both
to the speaker and others, by repeating what in itself was
true enough, but which should never have been passed
on to a third party. But a word in season is precious and
helpful, refreshing to the hearer, and giving joy to the
one who utters it, After the idle speculations of the three
friends of Job, how seasonable was the answer of Elihu!
24 e way of life is above to the understanding,
at he may depart from Sheol beneath.
Sheol is the world of spirits-the unseen. It refers not to
the place of future punishment only, but to what was, even
to the children of God, before the Cross, a land of darkness
beyond the grave. And, inasmuch as long life was a blessing
promised to the faithful Hebrew, an early cutting o from
this present life was a calamity to be dreaded. Hence the
way of life could be said to lead away from Sheol beneath,
ose who trod it would be preserved to an honored old age
in the land given by God to His earthly people. Hezekiah’s
ease aptly illustrates the state of mind in regard to death
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which was common among truly pious persons in the past
dispensation. See Isaiah 38 and 2Kings 20.
25 Jehovah will destroy the house of the proud:
But He will establish the landmark of the widow.
“ough the Lord be high, yet hath He respect unto the
lowly: but the proud He knoweth afar o” (Psa. 138:6). His
face is ever set against those who exalt themselves; but from
of old He has been the support of the fatherless and the
widow who conded in His love and care. He would have
His needy people trust His grace more implicitly, assured
that His heart is ever towards them. But the haughty and
self-inated have no title to His consideration and loving-
kindness. eir house shall fall, and their pride be withered
up. Contrast the judgment on Coniah’s house (Jer. 22:30)
with the Lord’s care of the widow of Zarephath (1Kings
17:10-16).
26 e thoughts of the evil are an abomination to Jehovah:
But the words of the pure are pleasant sayings.
Already we have considered the Lord’s estimate of the
sacrice and way of the lawless. We now learn that the
very thoughts of the evil-doer are also an abomination to
Him “who is of purer eyes than to behold iniquity.” But
the conversation of the pure is pleasant in His sight, as
being the outow of a heart exercised unto godliness. We
see both classes in John 6:68-71.
27 He that is greedy of gain troubleth his own house:
But he that hateth gifts shall live.
Bribe-taking has been a snare to which those whose
place it is to sit on the judicial bench, and those called as
witnesses, have ever been exposed. Greed and covetousness
have proven the undoing of many such, to the ruin of
themselves and the shame of all who bear their name.
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e hater of gifts — that is, the one who resolutely refuses
to be bought (for in such a case the “gift” is really his
price) — shall live.
e soldiers who guarded the tomb of our Lord were
silenced by bribes, to their eternal dishonor (Matt. 28:11-
15). Samuel could challenge Israel to testify to his integrity
on this very line (1Sam. 12:3, 4). See chapter 29:4.
28 e heart of the righteous studieth to answer:
But the mouth of the lawless poureth out evil things.
e man who walks in the fear of God will weigh his
words, lest by a hasty utterance he dishonor his Lord and
hinder where he desires to help. e wicked has no such
consideration, and speaks whatever comes to his lips, let it
do what harm it may. People often actually pride themselves
on being, as they suppose, frank and outspoken, when in
reality they are simply manifesting the unexercised state
of their consciences: for, if truly aroused to the value of
words, they would weigh them well ere giving them out,
and thus save much mischief and sorrow. Because a thing
is true, it is not necessarily a t subject to be discussed, and
passed on from one to another. e righteous will consider
carefully its bearing for good or ill before uttering what can
never be fully recalled. Contrast Elisha with the sons of the
prophets at Jericho (2Kings 2:15-18).
29 Jehovah is far from the lawless:
But He heareth the prayer of the righteous.
e lawless have no title to expect anything from
Jehovah; He makes no pledge to heed their cry. When
the day of their distress comes they nd none on whom to
call. Of old, when idolatrous Israel turned to Him in their
troubles, He refused to be entreated of them and referred
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them to the gods they had served, in order that they might
realize what it meant to have turned the back upon Him.
But He has pledged Himself to hear the prayer of the
righteous; and with Him to “hear” is to answer. e man
who delights himself in God when all is bright will nd
Him a Friend nigh at hand when darkness enshrouds the
soul. But let him not forget that it is written, “If ye abide in
Me, and My words abide in you, ye shall ask what ye will,
and it shall be done unto you.” (John 15:7). See Joshua at
Gibeon (Josh. 10:12-14).
30 e light of the eyes rejoiceth the heart:
And a good report maketh the bones fat.
e gospel of the glory of the blessed God is such a
“good report.” “Faith cometh by hearing (by, a report), and
hearing (or, the report) by the word of God” (Rom. 10:17).
Precious as light to the eye when one has been groping
in darkness, is this grand report to a soul that has been
longing for deliverance from a burdened conscience.
e good report sent from heaven to men in their sins,
is concerning God’s Son, Jesus Christ, “who was delivered
for our oenses, and raised again for our justication.” It
is a Person who is presented to man in the gospel. When
He is trusted, and His work apprehended, it does indeed
rejoice the heart, “making the bones fat.” See the jailer of
Philippi (Acts 16:29-34).
31 e ear that heareth the reproof of life
Abideth among the wise.
32 He that refuseth admonition despiseth his own soul:
But he that heareth reproof getteth understanding.
33e fear of Jehovah is the admonition of wisdom;
And before honor is humility.
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See note on verse 10. He who is humble enough to be
thankful for correction when going astray, shall remain
among those whom Jehovah esteems as wise.
e instructed of earth are often too proud to receive
an admonition. Fancying themselves superior to him who
would, in the fear of God, reprove them when in error,
they disdainfully turn away; but in so doing show that they
despise their own souls.
It is only those who hear reproof who get understanding.
Abiding in the fear of the Lord they own it is the part of
wisdom to acknowledge their mistakes and faults, and so
to receive admonition as coining from Himself, for “before
honor is humility.” He who takes the lowly self-forgetful
place will be lifted up in due time. See Joseph’s remarkable
history (Gen. 37-50).
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Proverbs Sixteen
171
179079
Proverbs Sixteen
THE human proverb, “Man proposes, but God
disposes,” nds its far earlier counterpart in the rst verse.
1 e purposes of the heart are of man:
But from Jehovah is the answer of the tongue.
“It is not in man that liveth to direct his way.” He may
plan and arrange, but when the time arrives to speak or act
it is from Jehovah the answer comes. See Balaam (Num.
23 and 24).
2 All the ways of a man are clean in his own eyes:
But Jehovah weigheth the spirits.
Ever since the Fall it has been second nature with man
to justify himself. Till brought into the light of God’s
holiness there is nothing of which he is generally so certain
as the defensibleness of his own conduct. His ways are
clean in his own eves, but he is not to be trusted in his
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own judgment, for the heart is deceitful above all things
and desperately wicked. Jehovah weigheth the spirits. His
balances are exact.
His judgment is unerring; and He it is who solemnly
declares, “ou art weighed in the balances, and art found
wanting!”
us man is shut up to the salvation provided through
the nished work of the Son of God on Calvary’s cross.
Otherwise condemnation alone can be his portion. See
Belshazzar (Dan. 5:25-30).
3 Commit thy works unto Jehovah,
And thy thoughts shall be established.
e word “commit” might be rendered “roll.” He who
rolls his aairs over upon the Lord, will nd Him ever
ready to take charge of them all, and to carry them on to
a proper completion and establishment. But it must be
borne in mind that if I thus commit all to Him, I no longer
choose for myself as to what the outcome should be, but
say with condence, “y will be done.” He would have
every desire told out in His ear, and then left in faith that
He may act according to His love and unerring wisdom.
See Hannah (1Sam. 1:9-20).
4 Jehovah hath made all things for himself:
Yea, even the lawless for the day of evil.
5 Ever y one that is proud in hear t is an abomination to Jehovah:
ough hand join in hand, he shall not be acquitted.
All things shall redound at last to the glory of God.
Earth’s long tale of sin and sorrow will only result in
magnifying His love and His holiness eventually. ose
saved by His grace will be to His praise forever; but
the wicked will also own His justice in the day of their
condemnation. He detests pride; and all who walk therein
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(let them endeavor by confederation to resist His power
as they may) shall be broken before Him and brought in
guilty when He sits on the throne of judgment. How much
better now to bow in repentance, while He is on a throne
of grace! See His word as to Sodom and Gomorrah (Jude
7; 2Pet. 2:6).
6 By loving-kindness and truth iniquity is purged;
And by the fear of Jehovah men depart from evil.
Atonement is made for iniquity by loving-kindness
and truth — so far as putting things right with man is
concerned. It is not a question here of expiating sin before
God. No amount of kindly deeds and truthful words can
purge the conscience of guilt and give acceptance with Him.
But if man has been sinned against, the manifestation of
repentance leading to putting right what was wrong as far
as possible, and consideration and thoughtful care in the
future, will go far towards clearing his mind of the past evil.
It is the fear of Jehovah that leads to departure from what
is unholy and contrary to sound doctrine. So when one is
in the fear of God he will endeavor to have a conscience
void of oense both towards Him and towards his fellow-
men. See the apostle Paul (Acts 24:16).
7 When a man’s ways please Jehovah,
He maketh even his enemies to be at peace with him.
is is a far-reaching statement, which is much less
pondered over than it should be. It allows of no exceptions.
If a man’s ways are pleasing to the Lord, his enemies will be
unable to say one word against his character. ey may hate
him, but they are compelled to own that God is with him.
If therefore my enemies are not at peace with me, is it
not time I was asking myself, “Do my ways really please
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Him?” Doubtless I shall soon be reminded of something
needing to be judged in His presence.
One thing that is very conducive to closing the mouths
of enemies is, just going on quietly “through evil report
and good report,” bent on pleasing One alone, wasting no
time in self-vindication, but committing all to Him who
judges righteously. A holy, humble walk must silence even
my worst foes. See Daniel (Dan. 6:4, 5).
8 Better is a little with righteousness
an great revenues without right.
Integrity of heart is better than thousands of silver and
gold. How poor and mean is the man who piles up his
millions, but sacrices his conscience to do it! A bare living,
with the mind and heart at rest, and a walk in accordance
with righteous principles, is innitely to be preferred to
a large income coupled with covetousness and unholy
practices. See Naboth and Ahab (1Kings 21).
9 A man’s heart deviseth his way:
But Jehovah directeth his steps.
Compare with verse 1. See note. People frequently
think they are having their own way, when in reality the
Lord is leading them with “bit and bridle,” through strange
paths, for their discipline and blessing at last. See Naomi
(Ruth 1:21).
10 A sure decision is in the lips of the king:
His mouth transgresseth not in judgment.
11 A just weight and balance are Jehovah’s:
All the weights of the bag are His work.
12 It is an abomination to kings to commit lawlessness:
For the throne is established by righteousness.
13 Righteous lips are the delight of kings;
And they love him that speaketh right.
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14 e wrath of a king is as messengers of death;
But a wise man will pacify it.
15 In the light of the king’s countenance is life;
And his favor is as a cloud of the latter rain.
It is the ideal king that is contemplated. Occasionally
have earthly monarchs been raised up who hated iniquity
and loved righteousness, but this world still groans for the
coming and reign of the true King, who shall judge the
nations with equity, and in whose mouth the vile person
shall be contemned.
It is God’s Anointed alone whose throne will be
established by righteousness, and to whom lawlessness of
every kind is an abomination. In His lips is there a sure
decision, for His mouth transgresseth not in judgment.
For all human rulers He is the grand pattern. In the
measure that they are imitators of Him do they properly
maintain the kingly glory.
Whatever is right and true among men is from God.
All baseness and dishonest trickery are detestable in His
eyes. So we have the weights and balances introduced in
the midst of this section, relating to kingly dignity. For it is
the same integrity that directs the decision of the upright
king and the measures of the poorest of his subjects.
e king delights in lips of truth, and loves sound
speech. His anger is as a death-sentence, but wisdom will
pacify it. In his favor is life and refreshing. If of the light of
a man’s countenance this can be said, how much more of
the King of kings! “In y presence is fullness of joy.”
See David (2Sam. 3:36).
16 How much better is it to get wisdom than gold!
And to get understanding rather to be chosen than
silver!
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17 e highway of the upright is to depart from evil:
He that keepeth his way preserveth his soul.
Compare chapter 2:1-9, and see notes.
e man of wisdom and understanding has his fortune
made for both worlds. But it is easy to be deceived by a
counterfeit wisdom which descendeth not from above,
being earthly, sensual, devilish. at which does not begin
with the fear of the Lord, and keep from the highway of
iniquity, is but Satan’s counterfeit, let it be vaunted as it
may by wiseacres who know not to depart from evil. See
Daniel (Dan. 5:11).
18 Pride goeth before destruction,
And a haughty spirit before a fall.
19 Better is it to be of a humble spirit with the lowly,
an to divide the spoil with the proud.
Pride was an archangel’s ruin, as it has been the
destruction of untold myriads of men and women on earth.
It is the sure precursor of a fall, for the High and Lofty
One who inhabits eternity cannot permit self-exaltation,
on the part of a creature, to go unchecked.
Far better is it to be little in one’s own eyes, and to nd
happy fellowship with the lowly, than to share the pursuits
and treasures of the proud in spirit.
It is when one sees pride in another that its hideousness
is clearly revealed. How often we will complacently tolerate
in ourselves what, when we behold it in someone else, lls
us with disgust. But God takes note of the least beginning
of unjudged haughtiness in each heart. What mind can
conceive how hateful it must all be to Him! May writer
and reader look to it that this baneful sin be checked in His
presence, ere it master us to our lasting sorrow! See Haman
(Esth. 5 to 7).
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20 He that handleth a matter wisely shall nd good:
And whoso trusteth in Jehovah, happy is he.
21 e wise in heart shall be called prudent:
And the sweetness of the lips increaseth learning.
22 Understanding is a well-spring of life to him that hath it:
But the instruction of fools is folly.
23 e heart of the wise maketh wise his mouth,
And addeth learning to his lips.
24 Pleasant words are as a honeycomb,
Sweet to the soul, and healing to the bones.
e ve verses form a series of epigrams on the value
of applied wisdom in the various aairs of life. To proceed
wisely in a case presenting diculties not readily overcome,
is an earnest of coming good. Only those do so, in the full
sense, who conde in Jehovah, and nd their happiness in
His fear.
When wisdom possesses the reins the behavior will be
discreet, and kindly lips will manifest a lowly heart and
willingness to be instructed. is is true understanding;
which, like a spring of living water, dwells in the possessor
of it, and ows forth to bless others. Of fools the opposite is
true. eir folly is manifested to any person of discernment.
It is the condition of the heart that is of prime
importance. If all be right there, the words of the lips
will accord therewith; so that in place of the speculative
vaporings of the worldly pedant there will be the counsel
of the wise, who knows how to give forth what is protable
as well as pleasant and cheering. Note the characteristics of
the wisdom that is from above in James 3:17, and see the
confession of the queen of Sheba (1Kings 10:6-9).
25 ere is a way that seemeth right unto a man,
But the end thereof are the ways of death.
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is verse repeats the statement of chapter 14:12, as
though to emphasize the danger of refusing the path of
wisdom for self-chosen ways which can only end in death.
See note on that verse.
26 e soul of him that laboreth, laboreth for himself;
For his mouth urgeth him on.
It is because of his desire to be satised with the fruits
of his toil that the laborer pursues his occupation. His
appetite craves it of him, and so he presses on in his service.
is is as God ordained when the fall had shut man out of
the garden of delight, and in the sweat of his face he was
commanded to eat his bread. Wealth gotten without labor
is generally a very dangerous acquisition. He who knows
the weariness of honest toil will be careful how he uses that
which results therefrom. Ponder the cases of Ruth (Ruth 2)
and of Gideon (Judges 6:11, 12).
27 An ungodly man [or, a man of Belial] diggeth up evil:
And in his lips there is as a burning re.
28 A froward man soweth strife:
And a whisperer separateth chief friends.
See notes on chapter 11:13, and 17:9. It would be well if
every one addicted to the sinfully cruel habit of talebearing
would ponder carefully these words. It is an ungodly man
who digs up evil, whose lips seem to be set on re of hell.
Such a one will go about scattering the seeds of strife as
one might sow thistledown, or the pods of other noxious
weeds, to result in a harvest of grief and anguish to many
a soul.
ere is no question that whispering and backbiting
is one of the greatest curses among Christians. By means
of this detestable vice the dearest friends are alienated,
misunderstandings of all kinds are created, and many are
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deled by the recital of tales which a godly person would
seek to cover and forbear ever to repeat. See what mischief
was brought about by the talebearing of Doeg the Edomite,
and see that you follow not in the steps of so unsavory a
wretch (1Sam. 22:9-19).
29 A violent man enticeth his neighbor,
And leadeth him into the way that is not good.
30 He shutteth his eyes to devise froward things:
Moving his lips he bringeth evil to pass.
Many an otherwise kindly and gracious soul has been
misled by the energy and apparent earnestness of a violent
man, and led on to join him in things that were quite
opposed to his own more mature judgment, had he not
allowed his eyes to be blinded. But the other’s fair speech,
coupled with what men call a magnetic presence, have
often won the day, and led one, who would never have gone
if left to himself, into a way that was not good. It is well not
to be too easily persuaded. Before making a decision, take
time to get the mind of God, that thus you be not partaker
of other men’s sins. Neglect of this led Jehoshaphat, a most
amiable man, into many a snare (2Chron. 18:1, and 20:35-
37).
31 e hoary head is a crown of glory,
[If] it be found in the way of righteousness.
Probably the last line should read simply, “It shall be
found in the way of righteousness.” e verse does not
say the hoary head will never be found in the paths of
wickedness; for, alas, often white hairs crown the sinner’s
head. But it is characteristic of the way of righteousness; and
when found there, it is indeed a diadem of honor. Riotous
living in youth generally means decrepitude in middle age,
and premature death. Temperance and righteousness tend
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to strength of body and length of days. Hear the testimony
of Caleb, who wholly followed the Lord (Josh. 14:11); and
note what is written of Moses (Deut. 34:7).
32 He that is slow to anger is better than the mighty;
And he that ruleth his spirit than he that taketh a
city.
Self-mastery is the greatest of all victories. Men have
subdued kingdoms who were defeated in the eort to
control themselves. A bad temper is often excused on the
ground of natural inrmity, but it is rather the evidence of
unjudged pride and impatience. “Learn of Me,” said Jesus,
“for I am meek and lowly in heart.” e meek man is not a
spiritless man, but he is slow to anger. He can be righteously
stirred when occasion requires, but not when it is his own
dignity that is in question. “Add to patience self-control”
is a word for us all. It is generally a sign of weakness when
one allows himself to become angry and excited in the face
of opposition. Note the calmness of spirit and dependence
on God manifested by Nehemiah, throughout the book
that bears his name, when meeting the irritating sneers and
downright opposition of the enemies of Jerusalem.
33 e lot is cast into the lap;
But the whole disposing thereof is of Jehovah.
ere is no such thing as chance, though it seems so to
the man who looks only “under the sun” (Eccl. 9:11). But
a supreme Intelligence is over all things, controlling even
when unseen and unrecognized.
Casting lots was a method frequently resorted to among
the ancients for determining vexed questions. By this
means Canaan was divided among the tribes, and it was
used on many occasions to detect guilty persons. e last
mention of its use in Scripture is in connection with the
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election of Matthias to the vacant apostleship of Judas. It
would seem that, as of old, God gave judgment, and so the
company of the twelve was kept complete. Paul evidently
was never numbered with them. He was the messenger of
the glory of Christ to the nations, while the twelve were
connected primarily with the Jewish testimony.
For instances of God’s giving judgment by the lot, see
the cases of the two goats of Lev. 16:8; the land (Num.
26:55, and Josh. 18:10); Achan (Josh. 7:16-18); Jonathan
(1Sam. 14:41); and Matthias (Acts 1:26). In the book
of Esther we nd the lot (called Pur) used by Haman to
determine a fortunate day for the destruction of the Jews.
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Proverbs Seventeen
183
179080
Proverbs Seventeen
WE are carried back to verses 16 and 17 of chapter 15,
as we take up the rst of the wise sayings in the present
section:
1 Better is a thy morsel, and quietness therewith,
an a house full of sacrices with strife.
It will be remembered that portions of the peace
oerings were eaten by the oerer and his friends. ese are
the sacrices referred to. Such a feast would be supposed to
indicate great piety on the part of the host and his intimate
associates; but if marred by discord and contention, it lost
all its precious character. A dry morsel with peace and
quietness was much to be preferred to such an unbecoming
celebration.
In some such manner had the Corinthians misused the
Lord’s Supper, making it an occasion for a common feast,
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where strife and party spirit raged. e apostle, rebuking
them, bids them eat their own meals in quietness at home,
that they come not together to condemnation (1 Cor.
11:17-22).
2 A wise servant shall have rule over a son that causeth shame,
And shall have part of the inheritance among the
brethren.
A dependable servant is better than a misbehaving son.
e latter can only rightly blame himself if his wronged
father give him but an insignicant allowance, or cut him
o altogether; while the servant who has been faithful in
the performance of his duties is remembered as one of the
household. But after all no hired servant can give the joy
to the heart of a father that is aorded by an obedient son.
See Eliezer (Gen. 15:2, 3).
3 e ning pot is for silver,
And the furnace for gold:
But Jehovah trieth the hearts.
Trials and aictions are, for the saints of God, what
the ning pot and furnace are in the purifying of precious
metals. “Wherein ye greatly rejoice, though now for a
season, if need be, ye are in heaviness through manifold
temptations: that the trial of your faith, being much more
precious than of gold that perisheth, though it be tried
with re, might be found unto praise and honor and glory
at the appearing of Jesus Christ” (1Pet. 1:6, 7).
e rener of silver and the purier of gold know just
what heat is necessary to purge away all dross, and will
take care that just the right amount be permitted. So with
our God and Father. He desires to free us from the base
things of earth, and He allows us to pass through the res
of aiction for that end. But it is precious indeed to know
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that He sits by the ning pot, waiting till His own image
be reected in the soul; and He walks in the furnace with
His persecuted children. See the sons of Levi and the three
Hebrew children (Mal. 3:3; Dan. 3:19-26).
4 A wicked doer giveth heed to false lips;
And a liar giveth ear to a naughty tongue.
When the heart hides iniquity, the ear readily gives
heed to lying lips and an evil tongue. e upright in heart
learn to know the voice of the deceiver, and to refuse his
words; but the unjust and false soul readily falls in with
those who are like himself. See the people of Judah and the
lying priests and prophets (Jer. 5:30, 31).
5 Whoso mocketh the poor reproacheth his Maker:
And he that is glad at calamities shall not be held
innocent.
Compare with chapter 14:21. e Lord has left the poor
always with us that we might be stirred thereby to kindness
and consideration for those in less agreeable circumstances
than our own. To mock and lightly esteem them because
of their poverty is to reproach Him who has permitted our
circumstances to be so diverse.
When calamity comes upon another, if, in place of
loving sympathy, we cherish gladness in our hearts because
of their griefs, an impartial Judge is looking on who will see
that we are visited in our turn. God’s complaint as to Edom
was his rejoicing over Israel’s punishment. As a result, he
too was to be dealt with in judgment. See Obadiah 12-16.
6 Children’s children are the crown of old men;
And the glory of children are their fathers.
God sets the solitary in families. e aged nd their
youth renewed in their children’s children; while the young
revere their fathers, and honor them by obedience to their
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instructions. is is the ideal household, where government
is administered according to God, and love ruler all hearts.
Happy the home where the divine pattern is exemplied.
See Jacob and the sons of Joseph (Gen. 48:8-22).
7 Excellent speech becometh not a fool:
Much less do lying lips a noble.
Good words from the mouth of an evil man are distasteful
and out of place, for the life fails to back them up. ere is
a sense of dissimulation about them that is very repugnant
to an upright soul. On the other hand, noblesse oblige (rank
imposes obligation). Falsehood coming from one who is
looked up to as a leader of the people is even more to be
decried. Men feel instinctively that he who leads others
should be real himself. ey will overlook lack of ability, an
absence of brilliancy, or of natural or acquired talent; but
unreality they will never forgive. It was this sense of the
tness of things that made men ask in derision, “Is Saul
also among the prophets?” when his lips uttered “excellent
things” (1Sam. 10:10-12). e same feeling has caused the
unconverted to remember with scorn Abraham’s denial of
his wife. e very fact of his exalted position causes his sin
to be the more marked (Gen. 20:1-13).
8 A gift is a stone of grace in the eyes of him that hath it:
Whithersoever it turneth, it prospereth.
A gift presented as a token of pure aection and esteem
will be highly valued by its possessor, and will pave the way
for much that is of value. He who would nd love, should
be a giver — not a mere receiver. But see verse 23. Jonathan’s
gifts to David cemented their friendship by expressing the
love that was in his heart (1Sam. 18:3, 4).
Spiritually, we are reminded that Christ has ascended
on high and given gifts unto men — not to be used for
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self-aggrandizement, but to be of service to the Church.
Rightly employed, however, the gift truly will be a store of
grace, giving acceptance to him who has it, among those
who value what is of God.
9 He that covereth a transgression seeketh love;
But he that repeateth a matter separateth very friends.
See remarks on chapters 10:12; 11:13; and 25:23. He
who covers transgression is an imitator of God, and will be
loved by all. He who repeats a matter to the detriment of
another, takes for his pattern that evil spirit who is called
“the accuser of our brethren.”
To cover a transgression, however, does not mean
to make light of sin and allow iniquity to go unrebuked
in another. It is, on the contrary, to go to the erring one
personally in tenderness and brotherly kindness; to seek
to exercise his conscience as to that in his course which
is bringing dishonor upon his Lord. If such a mission is
successful, the sin should never again be mentioned. It is
covered, and none other need know of it.
Alas that this is so seldom carried out among us! Evil is
spread abroad; backbiting goes on in secret; and thus many
are deled, love wanes, and fellowship is destroyed.
e one who goes about repeating things for which
there is no real necessity, is in a wretched business indeed.
He separates true friends by his detestable practices, and
casts reproach upon the name of the Lord. It is a pity the
people of God are not more awake to the evil character of
the talebearer. He should be shunned as a polluted leper
who will dele all who listen to him.
God alone can safely hear the sad story of a brother’s
shame. Into His ear it can all be poured, coupled with
earnest prayer for the restoration of the one who has gone
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astray. To persist in retailing accounts of evil-doing to
fellow-saints is but to distress and injure those who are
persuaded to listen. Few indeed are the men who can eat
the sin oering in the holy place, and who, hearing of a
brother’s wrongdoing, will take it to heart, and make it an
occasion for self-judgment and confession on their own
part to the Lord.
Someone has said, that, if tempted to relate unsavory
things of an absent person, it is well to ask mentally three
questions: Is it true? Is it kind? Is it necessary? To these
a fourth might well be added: Have I told him about it
personally? We fancy the eect of this would be to shut o
an immense amount of sinful gossiping.
Nathan was one who could reprove in the fear of God,
and cover when repentance was manifest (2 Sam. 12).
In Sanballat we see the typical whisperer endeavoring
to separate Nehemiah and his brethren by shaking their
condence in his integrity (Neh. 6).
10 A reproof entereth more into a wise man
an a hundred stripes into a fool.
Chastise the fool severely, and he maintains his self-
complacency still; but gently reprove a wise man, and he
will take it to heart. e one is so thoroughly enamored
of his own poor judgment that he can conceive of none
more capable than himself. e other realizes his own
limitations, in measure at least, and is thankful for advice
and correction. Contrast Abimelech and Herod (Gen.
21:25, 26; Luke 3:19).
11 An evil man seeketh only rebellion:
erefore a cruel messenger shall be sent against him.
12 Let a bear robbed of her whelps meet a man,
Rather than a fool in his folly.
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13 Whoso rewardeth evil for good,
Evil shall not depart from his house.
Nothing galls a haughty, insubject man more than to
be held in restraint by lawful authority. He breathes the air
of treason and rebellion; therefore he must be dealt with
in severity. To contend with him is like battling with an
enraged beast that has been robbed of its ospring. He will
repay good with evil; therefore evil shall not depart from
his house. “He that doeth wrong shall receive for the wrong
which he hath done: and there is no respect of persons.”
Note the ways and doom of Joab when he became lifted
up in his own eyes (1Kings 2:28-34).
14 e beginning of strife is as when one letteth out water:
erefore leave o contention before it becometh
vehement.
A leak in a dike that could be stopped with a pebble,
if noticed at the beginning, will, if neglected, grow greater
and greater until, at last, the inrushing waters will carry
all before them. So it is with strife. How many a lifelong
contention has begun with a few hasty words, which, if
repented of and apologized for at once, would have been
healed immediately, and years of sorrow averted. e Spirit
of God has said, “Be ye angry, and sin not: let not the sun go
down upon your wrath” (Eph. 4:26). If this simple rule were
literally obeyed, what untold heartaches would be avoided!
Happy the man who lays his head upon his pillow nightly
with the knowledge that there are no hasty actions or angry
words unrepented of and unconfessed to any who have
been oended, and who might have been alienated forever
if the breach had not been made up at once in the fear of
God. When days and weeks of charges and countercharges
are succeeded by months of crimination and recrimination,
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reconciliation is a hard and dicult matter to bring about.
Far better is it to humble oneself and take wrong, if need
be, at the beginning, than to grieve the Holy Spirit of God
and lacerate the hearts of beloved saints by a long period
of un-Christlike wrangling which will leave wounds that
never can be healed; or, if healed, scars that never can be
eaced. See Paul and Barnabas (Acts 15:35-40).
15 He that justieth the lawless,
And he that condemneth the just,
Even they both are abomination to Jehovah.
To justify the wicked and to condemn the righteous is
to call evil good, and good evil (Isa. 5:20). Jehovah would
have judgment according to truth. What is opposed to
this is an abomination. Observe that to justify necessarily
means to clear, or to declare righteous; not, as some
theologians would have it, to make righteous. God justies
the ungodly on the basis of Christ’s nished work; that is,
He clears guilty sinners of every charge when they trust
His Son, turning to Him in repentance. Making such to
be practically upright in their lives is a dierent thing. It
results from justication, but it is not that in itself. is is
a distinction of vast importance if we would understand
aright the Christian doctrines of grace as set forth in the
letters to the Romans and the Galatians.
Here, to justify the lawless is to wink at sin and to pass
by iniquity without a suited atonement; while to condemn
the just is to impute evil where it is not found. To so do is
intolerable in the sight of Him who is the righteous Judge.
is was Pilate’s dreadful sin, when, in order to please the
people, he released Barabbas and condemned Jesus, albeit
declaring His innocence a few moments before (Matt.
27:24-26).
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16 Wherefore is there a price in the hand of a fool to get wisdom,
Seeing he hath no sense (lit., heart)?
It is useless for one who does not set his heart upon
the acquisition of wisdom to endeavor to learn it by rote.
No price can purchase it, if the senses be not exercised to
discern between good and evil. A fool may grasp certain
forms of knowledge, by dint of study and intellectual
application; but this is a very dierent thing from having
the reins of the being possessed by understanding. We only
know truth as we walk in it. See Simon Maus (Acts 8:18,
19).
17 A friend loveth at all times,
And a brother is born for adversity.
Involuntarily the Christian’s heart turns from any
human example, however true and devoted, and calls up
one Friend whose love the many waters of judgment could
not quench, neither could the oods of wrath drown it.
Our Lord Jesus Christ is that Friend, whose love changes
not, and who is preeminently a Brother born for adversity.
In thus writing of Him, one would not for a moment
countenance the mawkish sentimentality which so forgets
the dignity of His person as to call Him our “Elder
Brother,” and apply to Him similar unscriptural titles. But
as a devoted brother can be depended on in the day of
adversity, so can He be ever counted upon in the hour of
need and trial. “Having loved His own which were in the
world, He loved them unto the end” (John 13:1).
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“His is an unchanging love,
Higher than the heights above;
Deeper than the depths beneath,
True and faithful, strong as death.”
It is unspeakably precious for the soul to abide in His
love. If one doubt come in to obscure the full splendor
of His undying aection, joy and peace will give place to
gloom and foreboding. But when nothing is permitted to
hinder the enjoyment of that perfect love that casteth out
fear, life is sweet indeed, and communion with Him dearer
far than any human friendship can aord.
ere is no question but that many saints have trusted
Him as their Saviour, who do not really know Him as a
living, loving Friend — One who enters into all their griefs
and would share all their joys. It is when He is known in
this character that the diculties of the pilgrim path can
be faced with equanimity, and the heart can conde in
Him in every hour of trial. See Proverbs 18:24.
18 A man bereft of heart striketh hands,
And becometh surety for his friend.
See notes on Proverbs 6:1-5; 11:15. It is the lack of
sound judgment that leads one to go surety for another
in the light of the repeated warnings of the word of God;
unless, indeed, he is quite prepared to lose, and can well
aord it. “Heart” is used throughout this portion of the
Scriptures very much as, in everyday language, we speak of
common sense. It must be so understood here. (See verse
16, above.) Paul went surety for Onesimus, as Judah did for
Benjamin; but each had counted the cost, and was ready to
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pay the uttermost farthing (Philemon 18, 19; Gen. 42:37;
44:32).
19 He loveth transgression that loveth a quarrel:
And he that exalteth his entrance seeketh destruction.
20 He that hath a froward heart ndeth no good:
And he that hath a perverse tongue falleth into
mischief.
ere are those who delight in contention, and who
thereby manifest their love for their own ways, being
impatient of restraint. In their haughtiness, they make
high their gates, thus inviting destruction; for, exalting
themselves, they are near to a fall. Having a froward heart,
they nd only evil, their perverse tongues continually
stirring up mischief. Ha-nun, proud and deant, had to
prove this to the full, as narrated in 2Samuel 10.
21 He that begetteth a fool doeth it to his sorrow:
And the father of a fool hath no joy.
Such a verse requires no comment. It is an unhappy
fact; so patent, that all may realize it. David’s grief over
Absalom is proof of its truthfulness (2Sam. 18:33). See
also ver. 25.
22 A merry heart doeth good like a medicine:
But a broken spirit drieth the bones.
See Proverbs 15:13, 15. Nothing breaks the system like
gloom and melancholy. When the heart is lled with joy,
the whole being is refreshed thereby. e merriment of the
Christian is far more real than the mere frivolity of the
worldling. He is able in all circumstances to rejoice in the
Lord, and thus be lifted above what would depress and
weigh down the soul. en, in place of manifesting his
happiness in the empty ways of the world, he can sing and
make melody in his heart unto the source and object of his
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gladness. “Is any merry? let him sing psalms” (James 5:13).
e man of the world has to resort to various expedients
to relieve his uneasiness and rouse his spirits. Hence his
eager participation in all kinds of diversions; the object of
which is to enable him, for the time being, to forget. On the
contrary, it is when the child of God remembers his place
and portion in Christ that his joy overows. Contrast the
dierent states of the unknown writer of Psalm 116 when
occupied with himself, and when faith soared up to God.
23 A lawless man taketh a bribe out of the bosom,
To pervert the ways of judgment.
Secretly the lawbreaker, conscious of his evildoing,
would endeavor, by a gift, to bribe those who are called
to sit in judgment on his crimes. Such a course is a tacit
acknowledgment of guilt. It is hard indeed to deal faithfully
with a man to whom one is indebted for a favor. erefore
the need of sternly refusing ought from those who are bent
upon a sinful course. It was when the king of Babylon sent
letters and a present to Hezekiah that even so godly a king
as he was taken o his guard, and acted without seeking
counsel of Jehovah, as he had so readily done when it was a
letter of blasphemy he had received (Isa. 39:1, and contrast
chapter 37:14).
24 Wisdom is before him that hath understanding
But the eyes of a fool are in the ends of the earth.
Concentration of mind upon the one great object of
gaining the knowledge of the Lord, and walking with Him;
this is the wisdom that absorbs the man of understanding.
e fool, with no settled purpose, wanders aimlessly here
and there, tasting of various theories, getting a smattering
of everything, but all to no purpose. Of such are those
against whom Paul warned Timothy, men who “heap to
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themselves teachers, having itching ears,” but who, after all,
have no heart for the truth of God (which alone is wisdom),
so are turned unto fables, “ever learning, and never able to
come to the knowledge of the truth.” e very opposite was
that which characterized the great apostle himself, who
could say, “One thing I do!” (See Phil. 3:13.)
25 A foolish son is a grief to his father,
And bitterness to her that bare him.
See chapter 10:1, and notice verse 21, above. e young
man is not the only, nor by any means the greatest, suerer,
when he throws discretion to the winds, and plunges into
folly and vice.
e poignant grief of his father’s heart, and the bitter
disappointment of his mother, are sorrows too deep for
words to express. To have brought into the world one who
despises their love, and overleaps all restraint, is terrible
indeed. Alas, that it so little aects the haughty, stubborn
heart of the wayward youth who plunges recklessly on,
adding grief to grief, and woe to woe! See the stubborn
and rebellious son of Deuteronomy 21:18-20.
26 Also to punish the just is not good,
Nor to strike nobles because of uprightness.
e perversion of justice on the part of the prince who
punishes the good man, or on the part of the subject who
strikes the noble because of his uprightness, are alike evil.
Neither is rare in this world, for it has been a common
thing to take vengeance on innocent men in order to shield
guilty ones, and to revolt against God-fearing princes
because their peaceable ways were opposed to the lawless,
restless spirit of the age. See the account of Ishmael’s
assassination of the upright prince, Gedaliah, and then his
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massacre of the fourscore men from Shechem, Shiloh, and
Samaria. lest they make his crime known (Jer. 41:1-7).
27 He that hath knowledge spareth his words:
And a man of understanding is of a quiet spirit.
28 Even a fool, when he holdeth his peace, is counted wise:
And he that shutteth his lips is esteemed a man of
understanding.
See notes on Proverbs 12:23 and 15:2. It is the simpleton
who is always babbling. e man who has knowledge will
not be continually airing his acquirements. He is of a quiet
spirit, and can bide his time. A man who must always be
talking is generally one whose grasp of things in general is
very slight; and, among Christians, an ever-running tongue
certainly is no commendation to the discerning. He whose
knowledge is limited is esteemed wise when his words are
few. One who lives in the fear of God sets a value upon
words that the careless soul cannot understand; for he
remembers that “for every idle word that men shall speak
they shall give account thereof in the day of judgment.”
Even that which he has experienced of God’s love and
favor is not always to be told lightly to others. Paul seems
to have kept for fourteen years the secret of his having been
caught up to the third heaven, till a seasonable time came
to relate it (2Cor. 12:1-7). Note the self-control of Elisha
in this respect when going out after Elijah (2Kings 2:3).
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Proverbs Eighteen
NOTHING is more clearly taught in the Scriptures
than the need of a separation between the clean and the
unclean, between those who love the truth and those who
walk contrary to it. Separation from evil is imperative,
and he who would honor God must bow to it, whether
it be to separate from evil friends, from ecclesiastical evil,
or from evil in a business way. e word is plain: “Come
out from among them, and be ye separate, saith the Lord,
and touch not the unclean thing; and I will receive you”
(2Cor. 6:17). To walk apart from all that is unholy, and to
refuse fellowship to those who by their endorsement are
partakers of the sins of others, is the only proper course
for a Christian who desires the Lord’s approbation above
all else.
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But there is a separation that is very dierent from this,
and which the same Scriptures unqualiedly condemn. Of
this we now learn.
1 A man having separated himself for his own pleasure,
Rageth against all sound wisdom.
ere is a vast dierence between one who in lowliness
and subjection to God separates himself from evil, and
another who, through pride and self-importance, separates
himself from those who refuse evil, in order to do his own
pleasure. is is the heretic of whom we read in Jude’s
epistle: “ese be they who separate themselves, sensual,
not having the Spirit” (ver. 19). Men of this stamp are
“murmurers, complainers, walking after their own lusts;
and their mouth speaketh great swelling words, having
men’s persons in admiration because of advantage” (Jude
16). It is most unhappy indeed when, as is sometimes the
case, real Christians fall into the same ways as these false
professors.
How often do we nd men who are no doubt born of
God, and unquestionably gifted by Him, but in whom
nature is strong, who are unbroken and willful! Men like
these go on with their brethren as long as their mandates
are bowed to and their authority owned. But let there be
an unwillingness to follow their advice implicitly, and their
pride will brook no refusal. Either they must have their way,
or they will leave the assembly and begin something more
to their own taste. ese are the class who separate, not for
the Lord’s glory, but for their own pleasure; and having so
done, storm and rage against all wisdom, railing against
those who will not have their dictum to be supreme.
To separate from apostasy is right and Scriptural. To
separate from what is of God is schism and heresy. It is the
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human will setting itself up to choose — and ignoring the
authority of the word and Spirit of God.
Even where there are unhappy things among those who
seek to be guided by Scripture — things which are hard to
get at — and which make cautious, godly men move slowly,
to turn the back on what God has formed is very wrong. It
is an egregious blunder to excommunicate myself because
I fancy another should be disciplined. Where one is of a
lowly spirit, such occasions will but furnish opportunities
for waiting patiently upon God and seeking to exercise
the consciences of fellow-saints. It is only the headstrong
and willful who will take matters into their own hands,
and, if unable to override tender consciences, will separate
themselves and rage against their brethren. Alexander the
coppersmith was evidently a man of this stamp, if, as seems
likely, he is the companion of Hymenus mentioned in
1Timothy 1:20. Having given up the truth, he became the
bitter opponent of those who stood for it (2Tim. 4:14,15).
2 A fool hath no delight in understanding,
But that his heart may discover itself.
See note on Proverbs 15:14. Nothing is more
characteristic of the fool than his contempt for instruction
and his lack of concern about intelligence. He discovers
to the most casual observer the folly that is in his heart by
the triing words that trip lightly from his lips. Consider
our Lord’s rebuke to the Pharisees who had no delight in
understanding (Matt. 23:17-19).
3 When the lawless cometh, there cometh also contempt,
And with ignominy reproach.
e casting o of restraint and acting in self-will
results in shame and reproach. He who would have the
condence of his brethren, and be esteemed by his friends,
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must manifest a spirit of subjection, on his own part, that
bespeaks a sober-minded, thoughtful man, and one who
values integrity. e opposite spirit results in ignominy at
last, however high the head may be carried for a time. See
Pashur (Jer. 20:1-6).
4 e words of a man’s mouth are as deep waters,
And the well-spring of wisdom as a owing brook.
e heart is the well, or fountain, whence these waters
ow forth. In our Christian dispensation the Holy Spirit
dwells in every believer, and forms a more wondrous well-
spring of wisdom than the wisest could have in the past age.
He it is of whom our Lord spake when He said, “If any man
thirst, let him come unto Me, and drink. He that believeth
on Me, as the Scripture hath said, out of his belly shall
ow rivers of living water” (John 7:37, 38). Commentators
have searched in vain for the scripture referred to; but may
it not be that the very passage which we are considering
was (perhaps with others) in the Lord’s thoughts when
He spoke? e thirsty soul nds in Christ the Wisdom of
God, and, trusting in Him, receives that Divine indwelling
which causes wisdom, as a owing brook of living water, to
go out from his being for the refreshment and joy of other
needy ones.
It was the general testimony of the Scriptures to which
Jesus called attention; but in this proverb we nd the very
same gure used that He took up to picture the truth He
was declaring. See Stephen (Acts 6:8,10).
5 It is not good to accept the person of the lawless,
To overthrow the righteous in judgment.
How constantly the righteous Judge insists on impartial
justice on the part of those set to represent Him in the
tribunals of men! And if He so plainly declare His
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abhorrence of false and biased decisions in the courts of
the world, how doubly jealous must He be concerning the
judgments of His saints! See His word through Moses, and
the later revelations through Paul (Deut. 1:16,17; 16:18-
20; 1Cor. 6:1-7).
6 A fool’s lips enter into contention,
And his mouth calleth for strokes.
7 A fool’s mouth is his destruction,
And his lips are the snare of his soul.
8 e words of a whisperer are as dainty morsels,
And they go down into the depths of the soul.
See Proverbs 26:20-22. e fool is ever ready for
strife, and his mouth utters hasty and bitter words on the
slightest pretext. His contentious lips call for severe rebuke,
and shall be his own destruction, if he be not brought to
repentance. In slander and scandal he delights, rolling evil
tales as choice dainties under his tongue, and lling his
heart with what is unholy and perverse. To the whisperer
he readily gives ear, and as readily imitates his ways. Of this
spirit were Korah, Dathan, and Abiram (Num. 16).
9 He also that is slothful in his work,
Is brother to him that is a great waster.
e latter wastes his goods, the former wastes his time.
Both come to poverty, as did the prodigal of Luke 15; and
the disobedient son of Matthew 21:30 was clearly on the
same road.
10 e name of Jehovah is a strong tower:
e righteous runneth into it, and is safe.
e name of Jehovah stands for the Lord Himself. To
run into it, as into a strong tower, is therefore to conde in
Him in the time of trouble. Such is the blessed privilege of
every true saint. “Be careful for nothing; but in everything
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by prayer and supplication with thanksgiving let your
requests be made known unto God. And the peace of
God, which passeth all understanding, shall keep (that
is, garrison) your hearts and minds through Christ Jesus”
(Phil. 4:6,7). All that perplexes and oppresses the spirit can
be poured into His ear. en the soul can leave it all with
Him, and can conde in His love. us the heart shall be
at peace, protected as in a garrisoned tower, let the enemy
rage as he may. See a lovely picture of this in the tower of
ebez (Judges 9:50-57).
11 e rich man’s wealth is his strong city;
And as a high wall in his own conceit.
How dierent from what we have just been considering
is the fortress of the man who, knowing not the name of the
Lord, trusts in his wealth, fondly fancying, in his conceit,
that he is forever secure. Riches soon vanish away, and
leave him, who had made them his condence, desolate
and forsaken. How often did the Saviour, when on earth,
have to rebuke those who trusted in uncertain riches! See
especially Luke 6:24 and Mark 10:24.
12 Before destruction the heart of man is haughty;
And before honor is humility.
See note on Proverbs 16:18. It is needful that creatures
so given to pride be again and again reminded of its dire
result. It is a sure precursor of destruction. Humility, on
the other hand, is the forerunner of honor. God delights to
exalt the lowly.
e Hindu word for humility is said to be “the dust”;
for it is a proverb among them that “you can walk on the
dust forever and it never answers back.” Humility is self-
forgetfulness — the spirit of meekness, that, in the sight of
God, is of great price. Weigh well His word to Barak (Jer.
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45:5), and notice how the rst clause of the verse before us
is exemplied in Uzziah (2Chron. 26:16), and the latter in
his son Jotham (2Chron. 27:6).
13 He that answereth a matter before he heareth it,
It is folly and a shame unto him.
Rash judgments, founded on one-sided evidence, or
formed by jumping at conclusions, expose the unwise one
to shame when the case is thoroughly investigated, and he is
found to have spoken without proper proof. Such judgments
have not been uncommon, even among Christians, who
may well learn from this verse. But it is perhaps the young
man who is especially exposed to this snare, particularly
where there is boundless self-condence. See David’s
erroneous judgment as to Ziba and Mephibosheth, already
referred to (2Sam. 16:1-4; 19:24-30).
14 e spirit of a man will sustain his inrmity;
But a broken spirit who can bear?
It was when Jehoshaphat put the singers in the forefront
of the army that victory hovered over his host. When the
spirit of praise lls the soul, one is enabled to rise above
the inrmities of the body and the trials of the way. But
let the joy be lost and the spirit be broken, then defeat
is certain. e saint can rejoice in the Lord, whatever his
circumstances, if the line of communication is unbroken,
and the conscience is free. is will make a victor of the
feeblest. See Nehemiah’s word to the returned remnant
(Neh. 8:10).
15 e heart of the prudent getteth knowledge;
And the ear of the wise man seeketh knowledge.
Emphasize the “getteth” and the “seeketh.” It is because
he seeks for knowledge, that the wise and prudent man gets
it. It is no haphazand accumulation of varied lore, but an
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earnest, daily search for true science — that is, absolute
truth, as revealed in the word of God — that results in the
enlightenment of the man of godly probity. See Ezra (Ezra
7:10).
16 A man’s gift maketh room for kim,
And bringeth him before great men.
Contrast Proverbs 25:14. We may consider this verse
from two standpoints: the natural, and the spiritual.
Looked at from that of the rst, its meaning is plain. A
man, by bestowing favors upon subordinates, easily works
his way into the presence of their master. is is a common
method of procedure on the part of those who desire
audiences where they are themselves unwanted. We need
not dwell on it.
If, however, we think of gift in the way it is used in
the epistles, as that which the ascended Christ bestows
upon His servants for the edifying of His mystical body, it
brings before us an important lesson. A gifted man needs
not to force himself forward. His gift will make room for
him as truly as in the world of nature and in the case of
a material gift. In other words, the man who has had a
ministry committed to him by the Lord Himself need
never be a timeserving truckler to the present age: let him
go on quietly in faithfulness, and the Master he serves will
bring him to the front in due time if He would have him
there at all. Self-assertiveness is the last thing that should
be found in a servant of Christ. Lowly obedience to his
Lord, coupled with the loving desire to serve in His name,
and for His sake, should distinguish the gifted man above
all else. See the prophet Amos (Amos 7:14, 15).
17 He that is rst in his own cause seemeth just;
But his neighbor cometh and searcheth him.
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205
See verse 13, above. It is most unwise to hear but one
side of a story (particularly when it is a matter that is
troubling the saints of God), and give judgment upon what
has been presented. Even with the most conscientious there
is always the likelihood of but a partial account having
been told. erefore the wisdom of hearing, not only both
parties, but, if possible, of having them face to face. Most
men can make out a good case for themselves, if left alone;
because it has been natural for fallen man to justify himself
since the day that Adam sought to throw the blame of his
sin back upon God. erefore, to decide a case on one-
sided testimony is almost certain to result in a miscarriage
of justice. See Saul and Samuel (1Sam. 15:13, 14).
18 e lot causeth contentions to cease,
And parteth between the mighty.
See note on Proverbs 16:33. When argument was in
vain, and dierences seemed irreconcilable, the lot was
resorted to as a nal settlement. is was in a time when
the written word of God was not completed, nor the Holy
Spirit abiding in His children. It is that word, ministered
in the power of the Spirit, that is given us for a court of
nal resort in this dispensation of grace. Because of her
sin Jerusalem was left with none to cast a lot to determine
matters of controversy. Justice had been trampled on, and
would no more be found (Micah 2:5). ere is a warning
for us in this, lest, if our ways be unrighteous, we turn to
the word of God in vain for guidance. “e meek will He
guide in judgment; the meek will He teach His way.”
19 A brother oended is harder to be won than a strong city:
And their contentions are like the bars of a castle.
See note on Proverbs 17:14. No tangles are so hard to
straighten out as those in which brethren are concerned
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who once were knit heart to heart in true aection. To win
back a brother who has been oended is more dicult
than to subdue a walled city. Each is likely to view all that
the other does with suspicion and mistrust, once a lack
of condence possesses the soul. Entrenched behind the
bars of wounded pride, and unwilling to view the matter in
relation to God, it will be impossible for either party to be
overcome by grace and lowliness.
How much easier is it to humble oneself at rst than
after months or years of strife! ere are few quarrels
that could not be settled in a very short time, were both
parties ready to meet quietly before the Lord to look into
their dierences; but the opportune hour, passed by, may
not recur for a long season. Remember, when tempted to
perpetuate strife, the dishonor that must thereby accrue to
the name of the Lord, and be warned by the unbrotherly
example of contention between the men of Judah and of
Israel, with its sad consequences (2Sam. 19:41-43).
20 Man’s being shall be satised with the fruit of his mouth;
And with the increase of his lips shall he be lled.
21 Death and life are in the power of the tongue:
And they that love it shall eat the fruit thereof.
He who sows with his lips shall reap an abundant
harvest, whether of sin unto death, or of righteousness unto
life. Words seldom fall idly to the ground. Uttered often in
thoughtlessness, they take root in congenial soil and come
to fruition most unexpectedly. Often has a chance word,
dropped casually to a stranger, been the means of untold
blessing, rejoicing the soul of the one who uttered it, when
at last he is apprised of its blessed result. e man of God
may well be encouraged to steadily pursue his way, sowing
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beside all waters the precious gospel of God, assured that
“with the increase of his lips shall he be lled.”
But if the words be evil, the harvest is just as certain;
and it is well known that weeds and noxious plants will
ourish where nourishing fruits and grains cannot come
to perfection. e man of unholy lips shall nd abundant
result from his reckless words, and shall as truly as the
other “eat the fruit thereof.”
Contrast the false teachers of 2 Peter 2 with the
ambassadors for Christ of 2Corinthians 5. Both shall yet
be rewarded according to their sowing.
22 Whoso ndeth a wife ndeth a good thing,
And obtaineth favor from Jehovah.
It is not blind chance that unites congenial partners in
the bonds of holy matrimony. A wife (not merely a woman)
is from the Lord, and is an expression of His loving favor.
is being so, it is of gravest moment that the young man,
ere he permits his aections to go out to a maiden, should
seek to be guided, as to the proper object of his attention,
by the Lord Himself. ere would be fewer incompatible
marriages if His mind was more often sought, and mere
fancy less frequently allowed to direct. Let the young
Christian consider well whether such a marriage as he
is contemplating is likely to prove an unequal yoke, or a
hindrance to soul-progress in place of a help. See Boaz and
Ruth (Ruth 4:9-12). Note Proverbs 19:14 (last clause).
23 e poor useth entreaties;
But the rich answereth roughly.
ere is an evil genius in connection with great wealth
that, if it be not closely watched against, dries up the milk
of human kindness and hardens the heart against the
needy. Let those whose temporal riches place them in the
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position to succor the poor, remember that the ear of God
notes every unheeded cry of the poverty-stricken, and His
eye beholds every ungracious action on the part of those
who could relieve, but do it not. See the parable of the
implacable servant (Matt. 18:23-35).
24 A man that hath friends must show himself friendly:
And there is a friend that sticketh closer than a
brother.
None complain so loudly of the lack of love and
friendliness on the part of others as those who manifest
very little of either themselves. He who busies himself to
show love will receive it back again. He who is himself
a friend will nd friends to reciprocate his kindness. But
the true Friend, as we saw in Proverbs 17:17, is ever such.
His heart is unchanged by the slights of the objects of his
devotion. “ere is a Friend that sticketh closer than a
brother.” He always manifested love and grace in a world
where all by nature were estranged from Him.
Let those who complain of lack of love on the part of
fellow-saints imitate His holy example. Be concerned, not
about receiving kindness, but about manifesting it, and
“good measure, pressed down, shall men repay into your
bosom.” See the good Samaritan (Luke 10:29-37).
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Proverbs Nineteen
THE rst three proverbs are intimately connected, and
we therefore consider them together.
1 Better is the poor that walketh in his integrity,
an he that is perverse in his lips, and is a fool.
2 Also, that the soul be without knowledge, is not good;
And he that hasteth with his feet sinneth [or, maketh
false steps].
3 e foolishness of man perverteth his way:
And his heart fretteth against Jehovah.
It is the contrast between the path of truth and the way
of self-will and ignorance. Far better is it to be poor and
unknown, and yet walk before God in uprightness and
integrity of heart, than to be loud in speech but given to
folly and perverseness.
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Ignorance is not to be admired. e worldly axiom,
“Where ignorance is bliss, ‘tis folly to be wise,” is false and
foolish. To be bereft of knowledge is undesirable. Mere zeal
will not suce to keep one right. One may be in earnest,
but earnestly wrong, as was Saul of Tarsus before his
conversion (Acts 26:9). He who runs on without learning
the will of God, adds sin to sin. His foolishness leads him
astray, and his deceitful heart is irritated against the Lord.
He is bent on his own way, and can brook no correction.
Compare Jonah when acting in self-will (Jonah 1:3; 4:8, 9).
4 Wealth maketh many friends;
But the poor is separated from his neighbor.
e well-to-do will always have many to claim
friendship with him; while the indigent will often nd his
poverty a means of separating his neighbors from him; for,
though a glamor may be thrown about it by the easily-
satised optimist, this is a cold, feeling-less world after all.
But there is a legitimate sense in which friends may
be made by means of wealth. Our Lord has bidden His
disciples “make to yourselves friends by the mammon of
unrighteousness, that when ye fail they may receive you into
everlasting habitations.” Riches, if used for the alleviation
of misery and in reference to the coming age, may be the
means of much blessing. When at last the one who has so
used them passes away, he will nd a host of friends, who
have been the objects of his Christlike benefactions on
earth, waiting to welcome him into the everlasting home
of the redeemed. Notice verses 6, 7, and 17. e just man
will not regard the rich more than the poor. See Job 34:19,
and James 2:1-9.
5 A false witness shall not be acquitted;
And he that breatheth out lies shall not escape.
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e judgment of God is according to truth. He will see
that every transgression and disobedience shall receive a
just recompence of reward. A lie may seem to triumph for
the time being, but the truth shall be eventually supreme.
See the witnesses against Naboth (1Kings 21:8-13). Note
verse 9.
6 Many will entreat the favor of a prince:
And every man is a friend to him that giveth gifts.
7 All the brethren of the poor do hate him:
How much more do his friends go far from him?
He pursueth them with words, yet they are wanting
to him.
See note on verse 4, above. ere are always multitudes
to wait upon a noble, and to play the part of friends to one
who can be their benefactor. How dierent the spirit of
Him who was charged with receiving sinners, and eating
with them; who sought not the smiles of the great, nor
feared their frowns! By His Spirit He has bidden those
who would follow in His steps to be characterized by
“minding not high things, but going along with the lowly”
(Rom. 12:16).
It is like the world to prefer the rich and great to the
destitute and outwardly ignoble; but let the Christian
remember that his Lord appeared on earth as one of the
poor whom His brethren despised, and whose friends
went far from Him, though He pursued them with tender
entreaties. Surely those who are now, by grace, linked up
with Him in blessing must ever cherish a loving concern
for the needy.
8 He that getteth heart loveth his own soul:
He that keepeth understanding shall nd good.
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e A. V. reads “wisdom” where we have used the literal
rendering, “heart.” e word so used is a Hebraism, standing
for sound judgment, or common sense. See Proverbs 15:21.
To follow after moral probity, and to cleave to
understanding, bring true peace and lasting happiness. See
Timotheus (2Tim. 3:14, 15).
9 A false witness shall not be acquitted;
And he that breatheth out lies shall perish.
e passage is not exactly a repetition of verse 5. ere,
we are reminded that the liar shall not escape. Here, we are
told what his doom shall be. He shall perish. He shall be
destroyed. at is, his hopes shall he cut o, and he shall
go out into the darkness; broken beneath the judgment of
God, to endure the unspeakable woes of the liar’s eternity
(Rev. 21:8).
10 Luxury is not seemly for a fool;
Much less for a servant to have rule over princes.
Both are out of place. e servant ruling over princes,
and the fool nursed in the lap of luxury, bespeak conditions
that are opposed to what is right and orderly. Circumstances
may arise in which a prince is helpless, and obliged to rely
upon the judgment of one of lesser place; but the wise
servant will use his powers with discretion, and keep the
subject-place, though all be under his hand, See Joseph
(Gen. 47:14-20).
11 e discretion of a man deferreth his anger;
And it is his glory to pass over a transgression.
See note on Proverbs 14:29. An uncontrolled temper,
manifested in hasty anger unjudged, bespeaks a man who
has never learned, in the school of God, the great lesson of
self-government. It is the pompous, conceited pedant who
cannot overlook an injury done to him, but must vent his
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wrath upon the oender whenever an occasion presents
itself. A man of sound judgment and discretion has learned
to pass lightly over oenses and seeming insults which
would goad the one who is bereft of wisdom to intense
indignation. In this, whatever his failings otherwise,
even Esau approves himself when he greets his brother
Jacob (concerning whose transgression there could be no
question) with such grace and magnanimity (Gen. 33:4-9).
12 e king’s wrath is as the roaring of a lion;
But his favor is as dew upon the grass.
Because “in the word of a king there is power,” his wrath
is to be dreaded, and his gracious favor eagerly sought. How
much more fully may the words be applied to the coming
King, the Lion of the tribe of Judah! When the great day
of His wrath has come, how wretched will be the estate of
all who know not His grace, which to the repentant soul is
indeed like dew upon the grass! Both aspects are illustrated
in Pharaoh’s dealing with his chief butler and his chief
baker (Gen. 40).
13 A foolish son is the calamity of his father:
And the contentions of a wife are a continual
dropping.
e rst line connects with Proverbs 17:25. How unhappy
the home where both a foolish son and a contentious wife
are found! ey are very likely to be together; for where
the wife disputes her husband’s authority, and takes sides
with the children, in opposition to his proper discipline,
the eect upon them will be anything but good.
It is a very common thing to see parents disputing and
wrangling before their household, with the baneful result
that the sons and daughters learn to despise the father’s
authority and to defy the mother’s correction, when she
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does attempt it; thus growing up in a lawless, insubject
spirit, bent upon having their own way and persisting
in their refusal to submit to proper discipline. Christian
parents may well ponder the instructions given to each in
Ephesians 5, Colossians 3, and 1Peter 3. e contentious
wife has her unhappy illustration in Michal, the daughter
of Saul (2Sam. 6:16-23, and 1Chron. 15:29).
14 House and riches are an inheritance from fathers:
But a prudent wife is from Jehovah.
See Proverbs 18:22. One may inherit house and wealth,
but none can give a prudent wife but the Lord. It is God
who joins together, and therefore forbids man to put
asunder. He who said at the beginning, “It is not good for
man to be alone; I will make him a help meet for him,”
is still concerned about His people’s happiness. erefore
the man of faith can safely trust Him to give a suited life-
partner. It is when, unwilling to wait on God, one chooses
for himself; relying alone on his poor human judgment,
that bitter mistakes are made, which are often irremediable.
To marry in Christ is not necessarily to marry in the Lord.
Any marriage between Christians would be in Christ. Only
when the will is subject, and the mind of God has been
learned, will marriage be in the Lord. See Rebekah’s case,
and note how markedly Jehovah ordered all (Gen. 24).
15 Slothfulness casteth into a deep sleep;
And an idle soul shall suer hunger.
See notes on Proverbs 12:24, and 13:4. Many of us
fail to realize that idleness is sin. Time wasted is time to
be accounted for at the judgment-seat of Christ. Needed
rest is, of course, very right and proper. Jesus Himself had
to say to His disciples, “Come ye yourselves apart, and
rest awhile.” But idleness is quite dierent. Slothfulness
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is triing away opportunities that will never return. It is
failing to appreciate the value of time. In a natural sense, the
sluggard is made to feel the pinch of want; and spiritually,
the same is also true. He who, for lack of godly energy,
does not bestir himself to procure suited sustenance for his
soul, will come to want, and know the pangs of famine. See
Paul’s words to both the Ephesian and Colossian saints
(Eph. 5:16; Col. 4:5).
16 He that keepeth the commandment keepeth his own soul;
But he that despiseth His ways shall die.
is is a truth frequently presented in Scripture. It is, so
to speak, a kindness to oneself to obey the commandment
of the Lord. e word is a word of life. To forsake it is to
die. erefore he is short-sighted indeed who despises the
ways of God and chooses for himself. He is but sealing his
own destruction, and bringing down well-merited wrath
upon his own head. See Shimei (1Kings 2:36-46).
17 He that hath pity upon the poor lendeth to Jehovah;
And that which he hath given will He pay him again.
It is truly precious to contemplate Jehovah as the patron
of the poor. He has left such in the world to test the hearts
of those who are better provided for, and He accepts what
is done with compassion, to relieve the needy, as so much
done for Himself. Money and goods bestowed with loving
pity on those in distress are not gone forever. He takes
note of every mite, and makes Himself responsible to see
that all shall be repaid; and we may be sure the interest
will be greater far than could be realized in any other way.
Genuine philanthropy is the result of true love to God.
When His love is shed abroad in the heart by the Holy
Spirit, there will be a corresponding concern for all men. To
do good and to communicate is well-pleasing to the Lord,
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and shall in no wise lose its reward, even though it be the
giving of but a cup of cold water in His name. e widow
of Zarephath was none the poorer for ministering to Elijah
in his distress, but found instead an unfailing cruse of oil
and an unending supply of meal (1Kings 17:10-16).
18 Chasten thy son while there is hope,
But set not thy soul upon slaying him.
Discipline, rm but gracious, should characterize the
home. Brutal punishments, even to endangering the life
of the one chastised, are very wrong, and opposed to the
Spirit of God. Conduct such as this can only harden, in
place of recovering, a wayward son. “Ye fathers, provoke
not your children to wrath,” is a needed admonition in
many families. Unreasonable demands, and punishments
all out of proportion to the oense committed, should be
sedulously avoided. Many a child who might have been
saved by careful, godly training in his earliest years, has
been left to grow up in untrammeled freedom until the
father, at last, thought he was old enough for chastisement,
when he has become the subject of severe treatment that
has lled his heart with anger and alienated him for life
from his well-meaning but exceedingly unwise parent. “e
iron hand in the velvet glove” has long been the symbol of
strict discipline administered in grace. To leave a child to
himself is to manifest a cruel indierence to the fate of one
committed to our care. To be heartless and unnecessarily
severe in correcting him is to err on the other side. e
happy medium is what the word of God teaches, and
brings the desired results. It is well if the child is made to
realize that it is his good which is sought, not the venting
of an irate father’s spleen, which has caused many a one to
lose the respect of an observing youth. See Saul’s unwise
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treatment of Jonathan, thereby alienating his heart, in place
of winning his condence (1Sam. 20:30).
19 A man of great wrath shall suer punishment:
For if thou deliver him, yet thou must do it again.
It is useless to shield a man given to uncontrolled anger;
for though by the intercessions of his friends he may be
again and again delivered from the unhappy consequences
which would naturally have followed his ebullitions of
temper, he is likely at any time to be as bad as ever, and
to draw down righteous retribution on his own head, and
involve those who undertake to defend him in common
trouble and perhaps ruin. See Proverbs 22:24. Such a man
is manifestly unbroken, and lacking in the grace of self-
judgment. He should be left to himself till he learns by
punishment what he would not receive otherwise. Samuel
found it hard to bow to this lesson, and only gave Saul up at
last when the Lord distinctly called upon him to separate
himself from him (1Sam. 16:1).
20 Hear counsel, and receive instruction,
at thou mayest be wise in thy latter end.
21 ere are many devices in a man’s heart;
Nevertheless the counsel of Jehovah, that shall stand.
To despise counsel is to play the part of the fool. He
who is wise values instruction, especially when it is of an
authoritative character. He knows that whatever man may
plan, and however wisely he may scheme, the counsel of the
Lord is certain, and shall be duly carried out. God has said,
“My counsel shall stand; I will do all My pleasure.” How
vain the man who would dare to set himself in opposition
to it! Happy is he who, waiting on God for instruction,
obeys implicitly His counsel, and therefore works for and
with Him. See Joshua’s commission (Josh. 1:5-9).
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22 e charm of a man is his kindness:
And a poor man is better than a liar.
A kindly, benevolent spirit appeals to all men, and
charms by its unselshness and thoughtfulness for others.
But to promise large things while unable to perform them
is reprehensible. It is far better to be poor and frankly admit
one’s inability to do what the heart might desire than to
promise largely and be at last proven untrustworthy. To be
what you are, and not to pretend to be what you are not, is a
sound principle, the carrying out of which gains the esteem
of any whose good opinion is worth seeking. See Peter and
the lame man (Acts 3:6).
23 e fear of Jehovah tendeth to life:
And he that hath it shall rest satised;
He shall not be visited with evil.
It is a synoptic statement of the precious truth unfolded
in the 91st psalm — the portion of the man who dwells
in the secret place of the Most High, abiding under the
shadow of the Almighty. Resting in the enjoyment of His
omnipotent power and unchanging love, he who fears the
Lord has no anxious concern as to his aairs. He can rest
satised, knowing that he cannot be visited with evil, for
all things must work together for the good of one in such
a case. What seems to be evil will become but a means of
blessing, by causing the heart to cleave more truly to the
God of all grace. See Paul’s song of triumph in Romans
8:28-39.
24 A slothful man burieth his hand in the dish,
And will not so much as bring it to his mouth again.
Having the very means of sustenance before him, the
sluggard is too lethargic to avail himself thereof. e gure
used may seem almost absurdly hyperbolic, but it is meant
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219
to picture a most extreme case; where, though seated at
the table with nourishing food in his hand, the eater is
overcome by drowsiness, and prefers to abandon himself to
ease and sleep rather than bestir himself to take his meal.
e word of God is such a dish; but, alas, many are the
sluggards who, with abundant opportunity to feed upon
its precious things, are too indierent to search and nd
its treasures for themselves. Eglon, king of Moab, appears
to have been largely a man of the stamp described (Judges
3:17-25).
25 Smite a scorner, and the simple will beware:
And reprove one that hath understanding, and he
will understand knowledge.
To allow the scorner to go unrebuked would often be
to put a snare before the feet of the simple, who might
conclude that the gainsaying was irresistible because
unanswered. It is therefore right and proper to punish him
who opposes the truth by exposing before all the fallacies
of his position. If a wise man, it will be no hardship to be
reproved; for the truth itself is of greater value in the eyes
of him who has understanding than his own dignity. See
Paul’s word to Timothy regarding those who are perverted
(1Tim. 5:20).
26 He that ruineth his father, and chaseth away his mother,
Is a son that causeth shame and bringeth reproach.
See verse 13 above. Bitter indeed are the sorrows
brought upon his parents by a rebellious son. Such a one
is a very incarnation of selshness. He will ruin his father,
spending all his substance for self-gratication; and will
in his stubbornness even drive his mother from him,
refusing all correction. Ignominy and obloquy are thereby
brought upon their name; but to all this he is supremely
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indierent. Determined to be free from all restraint, he
recklessly plunges on to his doom. It is a sad, sad picture,
often duplicated in this unhappy scene, and is especially
characteristic of the last days, in which we now live (2Tim.
3:2).
27 Cease, my son, to hear the instruction
at causeth to err from the words of knowledge.
is is a far-reaching command, of vast importance.
It is an evidence of youthful pride for one to suppose he
can listen to all kinds of theories, good and evil, but be
deled by none. Spiritual eclecticism may seem to savor
of breadth of mind and liberality; but it generally ends
in making shipwreck of the faith. You can only recognize
and avoid error when the truth of God is known and
delighted in. erefore the need of earnest, diligent study
of the Scriptures. When another gives out what is contrary
to God’s revealed word, it is time to refuse him and his
teaching. You cannot aord to trie with unholy doctrine.
Remember that what is opposed to the teaching of
the unerring word of the Lord is directly from Satan. To
dabble with it is to expose yourself to its powerful inuence.
erefore refuse to hear it.
One simple question is all that needs to be propounded
to any one taking the place of an instructor in divine things,
in order to detect the bias of his doctrine. It is this: “What
think ye of Christ?” He who is unsound here is wrong
throughout. If the true deity, or divinity, of the Lord Jesus
be denied; if the atoning ecacy of His blood be explained
away; if the sinlessness of His spotless humanity be in any
way clouded, the system is wrong at the foundation, and it
will prove to be unsound in all else.
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221
“‘What think ye of Christ?’ is the test
To try both your state and your scheme.
You cannot be right in the rest,
Unless you think rightly of Him.”- (J. NEW-
TON.)
For a Christian to continue to hear, or to support, a man
who blasphemes his Lord, is treason of the darkest hue. If
any bring not the doctrine of Christ, he is to De refused,
and no fellowship shown him, because he abides in the
darkness; and “what fellowship hath light with darkness?”
See the Spiritualists of Isaiah’s day (Isa. 8:19, 20), and the
Judaizers and Gnostics of the apostolic period (Titus 1:10,
11; Col. 2:8; 2John 9, 10). All these classes are to be found
in our times, multiplied a thousandfold. “From such turn
away.”
28 A witness of Belial scometh judgment:
And the mouth of the lawless devoureth iniquity.
29 Judgments are prepared for scorners,
And stripes for the back of fools.
Belial seems in a veiled way to stand for Satan. It really
means that which is worthless, but is generally used as that
which is opposed to God. So that a witness of Belial would
be one who is ungodly, and who therefore scorns judgment
and correction. His mouth devours iniquity. It is his food;
he lives upon it.
But a solemn accounting is before him. Independent
though he may be now, he will at last have to learn that
judgments have been by God prepared for such as he, and
stripes for his back. Deceit and transgression may seem to
go unchecked for a time, but the blow will soon fall that
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shall give the worthless witness to realize that God cannot
be tried with forever. See Ananias and Sapphira (Acts
5:1-11).
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223
179083
Proverbs Twenty
WHO can tell the woes, the broken hearts, the blasted
lives, the lost souls, that have been the result of failure to
heed the warning of the verse with which this chapter
opens?
1 Wine is a mocker, strong drink is raging:
And whosoever is deceived thereby is not wise.
No other vice has so cursed the world, and caused such
awful misery and suering, as intemperance. ose who
sneer at the lurid tales of a Gough or a Murphy have only
to go about after nightfall through the, dark courts of
our large cities to nd the most dreadful pictures human
eloquence have painted many times outdone. e wretched
victims of the wine-cup have been numbered in hundreds
of millions, and yet Satan has no diculty in persuading
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224
thousands of reckless youths to daily start upon the same
fearful road that has lured these untold hosts to ruin.
Like every other creature of God, wine has its place.
Scripture recognizes its medicinal virtue, and a lawful use
of it also when needed (1Tim. 5:23). But how easily it
becomes a snare that destroys the will and wrecks the life.
“Wine is a mocker,” tempting the youth to his undoing,
and deceiving him who with rashness supposes he can
indulge as he pleases, and then, when he desires, set it
aside. Even godly men have been deluded thereby to their
shame and grief. See Noah, and Lot (Gen. 9:20, 21; 19:30-
36). Consult notes on Proverbs 23:29-35.
2e fear of a king is as the roaring of a young lion:
Whoso provoketh him to anger sinneth against his
own soul.
See note on Proverbs 19:12. “e powers that be are
ordained of God.” Hence the necessity of recognizing their
authority and submitting to every ordinance of man for the
Lord’s sake. To resist the power is to resist Him who ap
pointed it, and is to provoke the king to anger, and thus to
sin against one’s own soul; for his wrath will be poured out
upon the rebellious.
We may apply the words to the King of whom every
other should be a type. Who can measure the power of His
wrath when all His grace has been despised and He sits on
His royal throne to execute judgment?
Hanun had to prove “the wrath of a king” when he
refused his kindness (2Sam. 10).
3 It is an honor for a man to cease from strife:
But every fool will be meddling.
See note on Proverbs 17:14. How strange the pride that
makes a man dread to own he has been wrong, or unwilling
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225
to back down graciously for the sake of peace, even though
he may feel he is in the right-providing no divine principle
is at stake. “Let your yieldingness be known unto all men”
(Phil. 4:5) is a needed word. A man of God will be ready
to give up his fancied rights rather than to prolong strife;
but a fool will persist in contention and meddle with
matters in which he should have no part. Even so devoted
a man as Josiah failed for lack of having learned this lesson
(2Chron. 35:20-24).
4 e sluggard will not plow by reason of the winter;
erefore shall he beg in harvest, and have nothing.
Ready upon any pretext to abandon his labor, the
sluggard neglects the cultivation of his elds when others
are at work. erefore when harvest-time arrives, his elds
are bare, and he is found begging of (as he would put it) his
more fortunate neighbors. e fact is, fortune has nothing
to do with it. eir diligence has brought its own reward,
and his slothfulness its natural consequence. Compare
Proverbs 19:15, 24.
5 Counsel in the heart of man is like deep water;
But a man of understanding will draw it out.
See note on Proverbs 18:4. We have already been
reminded more than once that it is only the fool who
blatantly pours forth a stream of words upon every occasion
(see Proverbs 17:27, 28 and 18:7). With the prudent man
it is quite otherwise. His words are few, unless there be
occasion for them; and this not because of his lack of sound
knowledge and the ability to instruct; but he prefers to bide
his time. Deep in his heart, as in a well, he hides counsel
and wisdom. Because of his sobriety, the simple may think
him inferior to themselves; but a man of understanding
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will be able to draw forth what shall be for prot, at the
suited period. See Joseph and Pharaoh (Gen. 41).
6 Most men will proclaim every one his own goodness:
But a faithful man who can nd?
7 e just man walketh in his integrity;
His children are blessed after him.
8 A king that sitteth in the throne of judgment
Scattereth away all evil with his eyes.
9 Who can say, I have made my heart clean,
I am pure from my sin?
10 Divers weights, and divers measures,
Both of them are alike abomination to Jehovah.
11 Even a child is known by his doings,
Whether his work be pure, and whether it be right.
12 e hearing ear, and the seeing eye,
Jehovah hath made both of them.
ere is evidently a moral connection between each
proverb in this section, all being more or less occupied with
the question and the test of purity. Most men are ready
to declare their own uprightness and kindness, as was Job
before he saw the Lord. But faithful men, who will justify
God though all others be found liars, are few indeed. In
Elihu we see such a one as he speaks on God’s behalf. See
Job 29-31 for his defense of himself. In Job 32-37 we get
Elihu justifying God.
e man who is really just (made such by grace)
manifests it by his walk; not by the declarations of his lips.
e children of such a man are blessed after him. Abraham
is a shining example of this (Gen. 17:1-9).
If any are righteous, it should surely be the king who
sits on the throne of judgment, and scatters away evil with
his eyes. But even among such (or among men at large),
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227
who is there who will dare to say, “I have made my heart
clean. I am pure from my sin”?
Unequal measures testify to the lack of integrity on the
part of many. All such are evil in the eyes of the Lord (see
Proverbs 16:11, and note verse 23 below).
Even in the case of a child, his ways and doings declare
what he is, as in the instance of little Samuel in the
tabernacle (1Sam. 3:18-21). What shall be said of those
older in years, with added responsibilities?
Manifestly, then, no man is pure in himself. But Jehovah
gives to those who wait upon Him the seeing eye and the
hearing ear, that they may behold and do His will, and hear
His voice. When all pretense to purity in oneself is given
up, it is found in Christ, for those who receive Him.
13 Love not sleep, lest thou come to poverty:
Open thine eyes, and thou shalt be satised with
bread.
See verse 4 above, and note Proverbs 6:9-11; 24:33, 34.
Abundant are the warnings against slothfulness and self-
indulgence. “Drowsiness shall clothe a man with rags.” It
is the active and diligent who are rewarded for their toil.
“Awake, thou that sleepest, and arise from among the dead,
and Christ shall shine upon thee.” Such are the stirring
words addressed by the Holy Ghost to Christians who are
sleeping in a world where all should be aroused to a sense
of the value of time, so rapidly passing away. “See then that
ye walk circumspectly, not as fools, but as wise, redeeming
the time, because the days are evil” (Eph. 5:15, 16).
It was by taking his ease that David fell into his grievous
sin (2Sam. 11:1, last clause).
14 Bad! bad saith the buyer;
But when he is gone his way, then he boasteth.
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How common is the deceit here mentioned! It is the
characteristic falsehood of the bargainer. Depreciating
the article his heart desires, in order to procure favorable
terms, when at last his price is acceded to, he goes his way,
rejoicing in his shrewdness, and boasting of his ability to
purchase at low rates. But a holier eye than that of man was
looking on, noting every action, word, and thought; and
the day of accounting draws rapidly nearer. See Ephraim
(Hosea 12:7, 8).
15 ere is gold, and a multitude of rubies:
But the lips of knowledge are a precious jewel.
Gold and gems are of no value as compared with the
lips that keep knowledge. No price can be set upon the
precious truth of God, the wisdom that cometh from
above. See Proverbs 2:1-5, and consider Psalm 119:72.
16 Take his garment that is surety for a stranger:
And take a pledge of him for a strange woman.
See notes on Proverbs 6:1-5; 11:15. Ruin and disaster
dog the steps of him who unwisely goes surety for another,
or who has any trac with a strange woman. To keep clear
of both is the only path of safety. To temporize is generally
to invite defeat. e man who can say “No,” and stand by
it, when tempted to one side or the other, alone is secure.
He who will not heed must learn for himself in bitterness
of soul. See Judah (Gen. 38).
17 Bread of deceit is sweet to a man;
But afterward his mouth shall be lled with gravel.
It is only for the passing moment that deceit seems to
prosper and to promise well. e full result is far otherwise.
In place of a sweet and delectable dainty, the mouth will
be lled with gravel, hard and disappointing. Compare
Proverbs 9:17, 18, and see Matthew 26:14-16 and 27:3-5.
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229
18 Every purpose is established by counsel:
And with good advice make war.
Rashness and unthinking precipitation are to be
deplored. Before beginning what may not readily be ended,
it is well to count the cost, and to counsel with some who
are known to be wise and prudent. Our Lord expands and
amplies this proverb when He says, “What king, going to
make war against another king, sitteth not down rst, and
consulteth whether he be able with ten thousand to meet
him that cometh against him with twenty thousand? Or
else, while the other is yet a great way o, he sendeth an
ambassage, and desireth conditions of peace” (Luke 14:31,
32). See Rehoboam and Shemaiah (2Chron. 11:1-4).
19 He that goeth about as a talebearer revealeth secrets:
erefore meddle not with him that attereth with
his lips.
See notes on Proverbs 11:13; 18:8, and 25:23. He who
atters to the face will as readily scandalize behind the
back. By soft, sinuous words and ways he will gain the
condence of his victim, appealing to his pride and love of
approbation, and thus loosening his tongue, till he relates
things far better left unsaid. When he has thus lured him
on to unbaring his heart, he will go to others, and pour
into their ears what he has just learned, attering them
in the same way, and giving them to suppose that they
alone are the recipients of his favor. No character is more
detestable. Utterly lacking in moral principle, and destitute
of godliness, when such a person gets in among a Christian
assembly, he can do untold mischief. e safe plan is to
refuse altogether to listen to “him that attereth with
his lips.” By so doing, much sorrow may be averted. e
one who praises his listener while he backbites another,
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deserves to be treated in the spirit that David manifested
toward the Amalekite who brought him news of Saul’s
death (2Sam. 1:1-16).
20 Whoso revileth his father or his mother,
His lamp shall be put out in obscure darkness.
See note on Proverbs 19:26. No parents are perfect
in all their ways, but, like civil authorities, they are to be
honored because of their position. ey stand to children
in God’s stead. To honor the father and mother is to honor
Him who has created us and established the home, setting
the solitary in families. erefore he who reviles his parents
shall nd his light put out, and be left in the darkness. Even
though a father or mother fail grievously, a son whose spirit
is as it should be will seek to cover and hide their shame.
Only an ungrateful and foolish child will spread it abroad.
is was the error of Ham (Gen. 9:22).
21 An inheritance may be gotten hastily at the beginning;
But the end thereof shall not be blessed.
See Proverbs 21:6 and 28:20. Treasure rapidly
accumulated at the expense of conscience and honor will
yield little comfort; for “the blessing of the Lord that
maketh rich and addeth no sorrow with it” cannot be upon
it. “As the partridge sitteth on eggs, and hatcheth them
not; so he that getteth riches, and not by right, shall leave
them in the midst of his days, and at his end shall be a fool”
(Jer. 17:11).
ey who set out with the determination to gather
wealth at all cost will learn in bitterness of soul that they
have missed the true and lasting treasure which would
have given heart-satisfaction and joy in its possession. See
God’s word to the rich who have gained their fortunes by
oppression of the poor (James 6:1-6).
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231
22 Say not thou, I will recompense evil;
But wait on Jehovah, and He shall save thee.
No lesson is harder for some of us to learn than that of
conding all our aairs to the hands of the Lord, especially
when we feel we have been wronged and ill-treated. Yet
it is plain from Scripture that the saint can make no
greater mistake than to take charge of his own aairs in
such a case. Nothing could be clearer than the injunction,
“Recompense to no man evil for evil … Dearly beloved,
avenge not yourselves, but rather give place unto wrath: for
it is written, Vengeance is Mine; I will repay, saith the Lord”
(Rom. 12:17-19). To set about meting out evil for evil in
the face of words like these is to act in direct disobedience
to God, and we need not wonder if we make a terrible
botch of it all. He who, owning that all has been allowed by
the Lord for his good, bows his head and bends before the
blast, will nd God ever ready to interfere at the needed
moment. To look away from the human instrument of our
grief, however vindictive he may be, and to see, behind it
all, the purposes of our Father working out, gives rest and
comfort to the sorely-tried soul. It was this that sustained
David when Shimei cursed and stoned him. e whole
passage is so tender and striking, I cannot forbear quoting
it in full: “And when king David came to Bahurim, behold,
thence came out a man of the family of the house of Saul,
whose name was Shimei, the son of Gera: he came forth,
and cursed still as he came. And he cast stones at David,
and at all the servants of king David: and all the people
and all the mighty men were on his right hand and on
his left. And thus said Shimei when he cursed, Come out,
come out, thou bloody man, and thou man of Belial: the
Lord hath returned upon thee all the blood of the house of
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Saul, in whose stead thou hast reigned; and the Lord hath
delivered the kingdom into the hand of Absalom thy son:
and, behold, thou art taken in thy mischief, because thou
art a bloody man. en said Abishai the son of Zeruiah
unto the king, Why should this dead dog curse my lord
the king? let me go over, I pray thee, and take o his head.
And the king said, What have I to do with you, ye sons of
Zeruiah? so let him curse, because the Lord hath said unto
him, Curse David. Who shall then say, Wherefore hast thou
done so? And David said to Abishai, and to all his servants,
Behold, my son, which came forth of my bowels, seeketh
my life: how much more now may this Benjamite do it?
Let him alone, and let him curse; for the Lord hath bidden
him. It may be that the Lord will look on my aiction, and
that the Lord will requite me good for his cursing this day”
(2Sam. 16:5-12).
It is doubtful if, in all David’s spiritual history, he ever
reached a higher height of holy condence in God than
at this time of deep, deep trial. Shimei’s spiteful cursing in
so public a manner, and at so sorrowful a time, must have
deeply lacerated his already wounded spirit. But he bows
his head in submission; and instead of executing vengeance
on Shimei, and seeking self-vindication from the charges
made, “through evil report and good report” he holds on
his way, in submissive condence, saying, “Let him curse,”
and taking all from the Lord Himself.
Shimei was but an instrument, inspired by Satan, yet
really permitted of the Lord, for David’s chastening and
discipline. As such he views him, and looks not at second
causes, but at the great First Cause Himself. is is most
blessed! Would that every tried saint could follow his
example!
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e day came that Shimei was a cringing suppliant at
the feet of the man he had cursed; publicly owning that
he had acted perversely, and confessing “thy servant doth
know that I have sinned” (2Sam. 19:16-23). David’s royal
clemency was extended in forgiveness — a far greater
victory than vengeance would have been. Afterward,
in God’s righteous government, he was put to death for
the treachery that ever characterized him, in the reign of
Solomon. “He that doeth wrong shall receive for the wrong
which he hath done: and there is no respect of persons”
(Col. 3:25). With judgment I have not to interfere. Be it
mine to bow in submission to all God’s ways, owning His
hand in everything that would otherwise disquiet me.
23 Divers weights are an abomination to Jehovah;
And a false balance is not good.
See verse 10 above. Divers weights are dierent tests for
dierent things, according as they relate to oneself or not.
One standard of righteousness, a true balance, with honest
weights, should characterize the Christian. Frequently
one nds these various weights applied in estimating the
conduct of certain persons. We excuse in one, particularly
in ourselves, what calls For severe judgment in the case of
another. But in the scales of the sanctuary both are tested by
the same weights. God would have our balances patterned
after His, and the opposite is an abomination in His sight.
See the half shekel (Ex. 30:15).
24 Man’s goings are of Jehovah;
How can a man then understand his own way?
e prophet Jeremiah attests the same solemn truth.
“O Lord,” he says, “I know that the way of man is not in
himself: it is not in man that walketh to direct his steps.”
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So he adds, “O Lord, correct me, but with judgment; not
in ine anger, lest ou bring me to nothing” (Jer. 10:23,
24). Concerning every one of us, it can be said, “Ye have
not passed this way heretofore.” is is true every step
of our journey through this world. Each day we enter
upon new scenes and new experiences; therefore the
folly of depending on our poor, nite wisdom in order to
understand our way. One alone knows the end from the
beginning. With Him, all is one eternal Now. Who else but
He can direct our steps? Happy the soul who can commit
all his ways unto Him, and sing with condence and holy
restfulness, “My times are in y hand.” To such He has
said, “I will instruct thee and teach thee in the way which
thou shalt go: I will guide thee with Mine eye” (Psa. 32:8).
But this daily guidance is only the portion of the subject,
obedient believer. Others must know the bit-and-bridle
direction of circumstances and tribulations. See Israel at
the Jordan (Josh. 3:4).
25 It is a snare to a man rashly to say, It is hallowed;
And after vows, to make inquiry.
Two things, yet very closely connected, seem to be
here referred to, with a keen, underlying touch of irony
that is meant to go home to the conscience. To say rashly
of anything that it is holy, before one has investigated, or
to make a vow concerning some matter which has to be
inquired into later; these are foolish and dangerous things,
and may result in much sorrow and trouble. Elsewhere
Solomon speaks of the same blunder. “When thou vowest
a vow unto God, defer not to pay it; for He hath no
pleasure in fools: pay that which thou hast vowed. Better
is it that thou shouldest not vow, than that thou shouldest
vow and not pay. Suer not thy mouth to cause thy esh
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to sin; neither say thou before the angel, that it was an
error: wherefore should God be angry at thy voice, and
destroy the work of thy hands?” (Ecc. 5:4-7). e practice
of making vows seems to be clearly contrary to the spirit
of the Christian dispensation, in which grace is reigning.
Under law, when God was asking something of man, it
was quite in keeping to make such particular pledges. e
vow of Paul was evidently that of a Nazarite, taken prior
to his conversion (Acts 18:18). It would therefore be of all-
importance to make sure that such a promise was according
to the mind of God before making it. See Jephthah’s rash
vow, and its terrible consequences (Judges 11:30-40).
26 A wise king scattereth the lawless,
And bringeth the wheel over them.
No throne is established in peace when lawlessness and
violence are rampant among the people. It is necessary, for
the preservation of society, the peace of the righteous, as
well as the stability of government, that those who oppose
it be destroyed. So, ere the millennial kingdom shall be set
up, the wicked will be rooted out of the earth. See Isaiah
63 and Revelation 19.
27 e spirit of man is the lamp of Jehovah,
Searching all the depths of the soul.
e spirit of man is not mere breath, or some impersonal
idea. God “formeth the spirit of man within him” (Zech.
12:1). It is by the spirit he is enabled to think and plan, to
weigh evidences, and to understand things both material,
moral, and spiritual. “What man knoweth the things of a
man, save the spirit of man which is in him?” (1Cor. 2:11.)
Here it is evident that the spirit is the seat of intelligence.
How would it sound to substitute “breath” for “spirit” in
either of these scriptures, making them declare God formed
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man’s breath as an entity within him, and that by his breath
he apprehended the things that concerned him? Spite of
all that casuists and sophists may allege to the contrary, the
Bible clearly teaches the true individuality of the spirit.
5
It is here called the lamp of Jehovah. Notice, it is not
the light of Jehovah. e lamp is the vessel that holds
the light, which itself is divine, proceeding from God.
But man’s spirit can be a light-receiver and light-retainer,
illuminating every part of his moral being. is it is that
gives him preeminence over all the lower creation. What
an immeasurable gulf there is between the lowest type of
man, with all his capabilities of divine enlightenment, and
the highest type of brute, who must be forever insensible
to spiritual instruction!
6
e most degraded savage gropes after God, for his
spirit is the lamp of Jehovah, dimly though the light may
shine. But take the beast, and train him to the highest
point of brute-intelligence, he manifests no recognition of
responsibility to a Creator, no sense of spiritual conceptions.
is fact alone is enough to forever destroy the agnostic
theory of evolution as taught by Darwin and Huxley, and
eagerly received by so many who are ever ready to run after
what seems to be new and novel, particularly if it appears
to eliminate God from His own universe.
5 For an exhaustive treatment of the Scripture doctrine as to
the spirit and soul, I know nothing better than the erudite and
painstaking work of the late F. W. Grant, “Facts and eories
as to a Future State.” To be had of the same Publishers.
6 In so writing I do not forget the Scripture declaration that
“there is none that seeketh after God.” e savage gropes
after Him, because of his fear, and desires to propitiate His
supposed anger and hatred. He has no desire to love and serve
Him because of what He has done and is.
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237
rough the spirit God has to say to man. ereby He
pours His light into every chamber of his being. is it is
that produces a sense of need, a yearning after Himself. For
in his natural state “there is none that seeketh after God.”
When His testimony is received, and the soul is bowed
before Him in repentance, His Holy Spirit, through the
Scriptures of truth, witnesses with our spirits that we are
His children. See Elijah and the still small voice (1Kings
19:11-13).
28 Loving-kindness and truth preserve the king:
And his throne is upheld by loving-kindness.
In verse 26 we saw that it was the king’s wisdom to
execute judgment upon his foes. Here we are reminded
of the other side of his character. His throne rests on
righteousness, but it is upheld by loving-kindness. e
two are essential — loving-kindness and truth. “Grace and
truth came by Jesus Christ.” When He reigns, both shall be
displayed in perfection (Isa. 32).
29 e glory of young men is their strength:
And the beauty of old men is the gray head.
See note on Proverbs 16:31. In the economy of nature,
as of grace, there is a time and season for all things. Youth
delights in deeds of prowess, and glories in physical
strength. Age is the time for meditation and sobriety, and
of this the gray head is a reminder, beautiful indeed in its
place. In his rst epistle, the apostle John takes up the same
thoughts in a spiritual sense. e young men are those who
are strong in the faith, in whom the word of God abides,
and who have overcome the wicked one. To the fathers,
he simply writes, “Ye have known Him that is from the
beginning.” It is that experimental knowledge of Christ
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which is enlarged and deepened by the passing of the years
(1John 2:13, 14).
30 e blueness of a wound cleanseth away evil:
So do stripes the depths of the soul.
Added suering is often required to purge the system
of poisonous matter; therefore the skillful surgeon is not
always concerned to immediately heal a wound. ere is
often a probing, and consequent inammation, that is very
painful, but good in result. So it is with God’s dealings
when unholiness has been tolerated by His children.
Stripes and sorrows may be laid upon them, but only that
the inner parts of the being may be purged of all hidden evil
by self-judgment and full confession in His presence. e
unnamed author of the psalm of the laver is not the only
one who could say, “Before I was aicted I went astray:
but now have I kept y word” (Psa. 119:67). As he would
be an unwise patient who objected to the pain caused by
the surgeon while he endeavored to free the wound from
impurities that might eectually hinder healing, and
which, if unremoved, might poison the whole system, so
is the saint foolish indeed who repines under a Father’s
chastening hand, and seeks to free himself from the stripes
rather than to “hear the rod, and Him who hath appointed
it.”
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179084
Proverbs Twenty-One
THE great truth that the prophet Daniel sought to bring
to bear upon the conscience of the impious Belshazzar on
the last night of his reign at Babylon is that which the
opening verse presents, in a slightly dierent way. Daniel
endeavored to impress the Chaldean king with his duty to
acknowledge “the God in whose hand thy breath is, and
whose are all thy ways;” but he would not be humbled.
Here we are told that
1 e king’s heart is in the hand of
Jehovah, as the rivulets of water:
He turneth it whithersoever He will.
See Proverbs 20:24. ere is no monarch so great that
he can act in independence of God. Whether he owns it or
not, Jehovah is controlling him as He controls the ow of
the water-brooks. He who “hath His way in the whirlwind
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and the storm” can make the wrath of man to praise Him,
and restrain the remainder thereof. As already noted,
7
the
book of Esther is the tting illustration of this, especially
Esther 6:1-10. Jehovah’s word to Cyrus, written long ere
that ruler was born, is another striking case in point. See
Isaiah 45:1-7.
2 Every way of a man is right in his own eyes:
But Jehovah pondereth the hearts.
See Proverbs 20:6. Self-righteousness is perhaps the
most human of all sins. Men will excuse and explain away
in themselves what in others would be censured with
severity. e Lord beholds the heart, and takes notice of
the pride gnawing like a worm at the root. Not he who
commends himself, but he who is commended by God, is
approved. See Paul (1Cor. 4:4).
3 To do righteousness and judgment
Is more acceptable to Jehovah than sacrice.
It was a common thing for men to forget that sacrices
and oerings were not pleasing to the Lord when
uprightness was lacking. He ever placed righteousness
and equity above ceremonial observances, as, we may rest
assured, He does today. e Lord witheringly rebuked the
Pharisees, when He was on earth, for their attention to
ritualistic details while justice and integrity were lacking.
“I will have mercy, and not sacrice” was His word. Isaiah
sets forth the same truth, of the supreme importance of
the execution of righteousness, when contrasting the
ceremonial fasts with what Jehovah really delighted in (Isa.
58:5-14). See Samuel’s word to Saul (1Sam. 15:22).
4 A high look, and a proud heart,
And the tillage of the lawless, is sin.
7 See remarks on Chapter 11:8
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241
As long as man persists in rebellion against God, he can
do nothing that will be acceptable in His sight. Not only
are lofty eyes and a proud heart evil, but even what might
otherwise be meritorious is sin while man refuses to bow
in repentance before Him.
Let a province rebel against its lawful ruler, the
inhabitants may carry on many useful occupations and
labor diligently in them, but all are tainted with sedition,
so cannot be considered protable or right. When they
ground their arms at the feet of the king, and own his
sway, these same occupations become pleasing and proper
in his sight. So it is with man away from God, and with
those who turn to Him in contrition of heart. See the Holy
Spirit’s estimate of Israel while God’s Anointed is rejected
(Rom. 10:1-3).
5 e thoughts of the diligent tend only to plenteousness;
But of every one that is hasty only to want.
6 e getting of treasures by a lying tongue
Is a vanity tossed to and fro of them that seek death.
7 e robbery of the lawless shall destroy them;
Because they refuse to do judgment.
Riches accumulated by means of honest, wholesome
toil give pleasure and a measure of satisfaction to their
possessor. But the hasty gathering of wealth by lying
and deceit, often coupled with downright robbery, will
bring sorrow and shame in their wake. One may possess
boundless stores of gold and silver, and yet be as needy as
the Arab lost in the desert, who, when almost dead for want
of food, found in the track of a caravan a package, which he
opened with trembling eagerness, hoping it might be dates.
He dropped it in dire disappointment, as he groaned, “It’s
only pearls!” ose pearls were worth thousands of dollars,
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but they could not feed a starving man. So with wealth
illegally gotten. It cannot satisfy. He who possesses it will
be in deepest and most abject poverty after all. Life will
be a weary round of vexation and disappointment, and he
will be left to groan at last, “All is vanity, and pursuit of the
wind.” See Ecclesiastes 5:10-17.
8 e way of a guilty man is very crooked:
But as for the pure, his work is right.
Like the trail of the serpent are the ways of a guilty man.
It is invariably a sign that something is radically wrong at
bottom when a person’s path is crooked, and he has to be
continually excusing and explaining. He who walks with
God will be above reproach; for he will shun every form
of evil. e work of the pure is right. His life is like an
open book, which explains itself, and shuts the lips even
of enemies. Daniel was of this character; so that when the
presidents and princes sought to nd occasion against him
concerning the kingdom, “they could nd none occasion
nor fault; forasmuch as he was faithful, neither was there
any error or fault found in him” (Dan. 6:4). Ahab’s history
is a solemn illustration of the crooked ways of a guilty man
(1Kings 16-22).
9 It is better to dwell in a corner of the housetop,
an with a brawling woman in a wide house.
See note on Proverbs 19:13. Happy must the family be
where the lovely order of God’s word is recognized as to
the various relationships of each one. If the husband render
unto the wife due benevolence, and the wife be adorned
by the ornament of a meek and quiet spirit, the children
are likely to be in godly subjection, and the home a sweet
foretaste of that eternal one for which we wait. But where
a brawling woman seeks to rule, and will not be content
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243
unless she has things her own way, it is most unpleasant. A
quiet corner on the housetop is better far than to dwell in a
palatial residence with such company. Both Job and David
found it so at times (Job 2:9,10; 2Sam. 6:20-23). See verse
19, below.
10 e soul of the lawless desireth evil:
His neighbor ndeth no favor in his eyes.
We generally nd in others what we look for. e man
who seeks in his neighbor goodness and virtue is almost
certain to nd something worthy of praise; but he who
goes about looking for evil can readily nd that in most
people which he can gloat over. None nd favor in his eyes,
even though he have to admit their superiority to himself.
Of this ilk was Sanballat of old (Neh. 6:5-9).
11 When the scorner is punished, the simple is made wise:
And when the wise is instructed, he receiveth
knowledge.
When he who resists the truth is permitted to go
unrebuked, it strengthens his position in the eyes of the
ignorant. For this reason, we are told, “em that sin rebuke
before all, that others also may fear” (1Tim. 5:20). ey are
likely keenly to feel and bitterly to resent the correction;
but this only emphasizes their need of it; for a wise man
would prot by instruction, and receive knowledge. See the
result of Paul’s rebuke to Elymas the sorcerer, as contrasted
with his withstanding of Peter and Barnabas (Acts 13:8-
12; Gal. 2:11-16).
12 e righteous man wisely considereth
the house of the lawless:
He overthroweth the lawless because of their evil.
It is the nal triumph of the righteous over the lawless
that is referred to, I judge. e just man will not be unduly
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depressed, and certainly not anxious, when he sees the
present prosperity of the wicked. He knows their joys are
empty indeed, and their days of boasting few at the best.
Soon he shall tread them down; for so has God ordained
it. e verse might be easier understood by a Jew than a
Christian; but in either case it abides true. Iniquity cannot
ourish long. e just shall overthrow the house of those
given to evil. Even a Jehu can thus be an instrument in
God’s hand (2Kings 9).
13 Whoso stoppeth his ears at the cry of the poor,
He also shall cry himself, but shall not be answered.
In Proverbs 19:17 we had a positive statement regarding
the Lord’s assurance that he who had pity on the poor
should be richly repaid. e negative is equally true. He
who heeds not the bitter cry of the needy shall in due time
cry himself, and be unheard. e destitute and aicted
have a faithful Friend in the God who created them. His
concern is very real, and He takes note of all done for or
against them. Especially is this so when they are of the
household of faith. See the pre-millennial judgment of the
nations of the earth, as pictured by our Lord Himself in
Matthew 25:31-46.
14 A gift in secret pacieth anger:
And a reward in the bosom, strong wrath.
Nothing so readily vanquishes hatred and wrath as doing
good to one who cherishes ill-will, providing it be done
quietly and unpretentiously, so that others are not made
aware of it. For there is danger that well-meant kindnesses,
done openly in the sight of all, may be mistaken for unreal
acting, designed to deceive onlookers. But what passes
between two parties in private cannot be so construed, if
mention be not made of it afterward. It was thus that Jacob
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245
sought to turn aside the assumed wrath of Joseph (Gen.
43:11-14).
15 It is joy to the just to do what is right:
But it is ruin to the workers of iniquity.
16 e man that wandereth out of the way of under, standing
Shall abide in the assembly of the dead.
When a man is himself righteous, he delights in
righteousness; whereas, in the mind of the unjust, moral
rectitude seems to be the certain road to ruin. Take a
business man who has learned to order his ways in public
and private in integrity and honesty — to depart from
principles such as these, would be, in his eyes, painful, and
cause for grief and sorrow. But with too many it is accepted
as an axiom that one cannot prosper in a business way and
maintain the right. To attempt to do so seems to them to
foreshadow certain and speedy failure. e young man
launching out in life is very apt to be leavened with this
unholy and utterly false idea; whereas the experience of
multitudes has but conrmed the testimony of Scripture
that the only true and lasting success results from righteous
dealing.
He who wanders away from the paths of sound wisdom
will remain in the congregation of the dead. “She that
liveth in pleasure is dead while she liveth” (1Tim. 5:6). at
which is really life is only enjoyed by the upright who set
the Lord always before them. Contrast Judas (Acts 1:18).
17 He that loveth pleasure shall be a poor man:
He that loveth wine and oil shall not be rich.
e spendthrift and the self-indulgent are not in the
way to future wealth and comfort. It is the frugal and self-
denying who, by present carefulness, pave the way to easier
circumstances in years to come. e young man who spends
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his time in folly, seeking dubious pleasures with unwise
companions, is laying up misery and want for his afterlife.
He who pampers his appetite with costly dainties in youth,
is likely to be brought to coarse fare in old age; while those
who were wise enough to forego present indulgences,
which would only have been baneful in their early days,
will be in a position later on rationally to enjoy what, by
dint of labor and carefulness, they have been enabled to lay
by. e intemperate lover of folly and pleasure is likely soon
to reach the depths to which sank the prodigal of Luke 15.
18 e lawless shall be a ransom for the righteous,
And the treacherous for the upright.
is is intrinsic justice. But when grace was being made
known in Christ Jesus, the Righteous became a ransom for
the lawless, and the Upright for the treacherous! Justice
demands the punishment of the guilty, in order that the
guiltless may be delivered; but love gave the Guiltless to
die that the guilty might be justied. An illustration of
the proverb is seen in the siege and deliverance of Abel of
Beth-maachah (2Sam. 20:14-22).
19 It is better to dwell in a desert land
an with a contentious and an angry woman.
See verse 9 above. No creature is more lovely than a
woman who exhibits the precious graces of the Spirit of
God. Even natural graces adorn and beautify her beyond
all that the foolish fripperies and vanities of her oft-times
articial life can do. But a woman bereft of thoughtfulness
and kindliness seems almost to be a misnomer. A contentious
and angry woman is beyond all words disagreeable, and
can by her tongue and her wretched ways produce untold
misery. A tent in a wilderness alone, is to be preferred to
a palace in her company. Athaliah was evidently of this
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247
unhappy class, who, violent and treacherous, would stop at
nothing to accomplish her unholy ends (2Kings 11). See
chapter 27:15, 16.
20 ere is desirable treasure and oil in the dwel ling of the wise;
But a foolish man swalloweth it up.
See verse 17 above. e wise man does not live for the
present but prudently considers the coming years when
strength will fail, and he will be unable to labor as in his
youth and prime. erefore when his days of rest from toil
come, he has costly store laid by for the sustenance of those
dependent still upon him.
e foolish thinks only of the passing moment and
spends with a lavish hand; but shall come to want at last.
Consider Paul’s word as to parents providing for their
children (2Cor. 12:14).
21 He that followeth after
righteousness and loving-kindness,
Findeth life, righteousness and honor.
To steadily pursue righteousness and loving-kindness,
exemplifying both in the walk and ways, this is the sure
road to what all men desire — life and honor. ey are
linked together by uprightness. e empty glory of this
world, the plaudits of the carnally-minded, are worth
little after all. But to be honored by God, and by those
who love Him — this abides forever. He delights to bestow
His blessing upon those who esteem His Word and yield
obedience to His truth. For the truth was not given to be a
source of intellectual enjoyment alone, though it is that; but
that it might be manifested in the life, as it was to the full
in our Lord Jesus Christ. Coupled with moral rectitude He
would have that gentle lovingkindness which commends
the truth to those who might, by severity on the part of
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248
its adherents, be driven therefrom. When grace and truth
thus together control the being, life, righteousness, and
honor must be the happy result. See Asa, king of Judah,
and note how he ever prospered as he sought what was
pleasing to God. His only recorded errors but emphasize
this (2Chron. 14-16).
22 A wise man scaleth the city of the mighty,
And casteth down the strength of the condence
thereof.
Brute force and heavy fortications are of no avail
against superior wisdom. It is not might alone that counts,
but science and ability. Seemingly impregnable positions
have often been taken by the exercise of sagacity and
stratagem. Jebus and Babylon were supposedly proof
against every assault, but both fell before men of wisdom
and sagacity (1Chron. 11:4-6; Jer. 51:27-33). e lesson
is important when it is against spiritual foes we are called
to ght. For the overcoming of the powers of evil, that
wisdom is greatly needed which comes from acquaintance
with God and His Word. See Ephesians 6:10-18.
23 Whoso keepeth his mouth and his tongue,
Keepeth his soul from troubles.
Again we are directed to the subject that is so often
brought to the fore in this book: the control of the tongue.
Unwise words, however true they may sometimes be, are
often the cause of grave trouble and disaster. To keep the
mouth and the tongue as with an armed guard is to avoid
many a grief and bitter memory. See James 3:2-12 and
compare the notes on Proverbs 11:13; 15:1; 17:20 and
18:6-8.
24 Proud and haughty scorner is his name,
Who dealeth in proud wrath.
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249
An arrogant, self-willed spirit is manifested by unbridled
words and uncontrolled anger. A humble man is a gentle
man; he will not be given to ebullitions of wrath or outbursts
of indignation. Of course the “dealer in proud wrath” is
to be distinguished from one who on extreme occasions
loses control of his temper and utters hasty words under
strong provocation. Such an one may afterward be plunged
in deepest sorrow and humiliation over his sin; but it is
otherwise with the proud and haughty scorner. He has no
compunction of conscience because of his wrong spirit, but
persists in a course of action that is in every way contrary
to meekness and forbearance, forgetting that the wrath of
man works not the righteousness of God. See Simeon and
Levi (Gen. 49:5-7).
25 e desire of the slothful killeth him;
For his hands refuse to labor.
26 He coveteth greedily all the day long;
But the righteous giveth and spareth not.
Like a drone in the hive, the slothful man covets the fruits
of labor but detests the work which produces them. He is
occupied with himself, full of desire, but opposed to eort.
Selshness is his strongest characteristic. e righteous
man is a producer. He loves to acquire, but only in order
that he may “provide things honest in the sight of all men,”
properly meeting the need of those dependent upon him,
and having plenty to give to any who are in need. In this he
is an imitator of God “who giveth to all men liberally and
upbraideth not.” Contrast the spirit manifested by Achan
(Josh. 7:21), and the Philippian assembly (2Cor. 8:2). See
notes on Proverbs 12:27; 13:4; 19:24; 20:4.
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27 e sacrice of the lawless is abomination:
How much more, when he bringeth it with a wicked
purpose!
See notes on Proverbs 15:8, 9, 26 and 21:4. e sacrice
of the lawless is ever detestable and unacceptable in the
eyes of God; but especially so when it is but a cover for
hypocrisy. To carry on so-called religious duties to be
seen of men and to hide a life of wickedness, is iniquity
of the most revolting character. It was this that caused our
Lord so sternly to rebuke the scribes and Pharisees of His
day. ey were punctilious in observing the law and the
added directions of the Talmud in regard to the temple-
oerings; they made broad their phylacteries; they loved
to pray standing on the street-corners to be seen of men;
but meantime they proted at the expense of poor widows
and were characterized by covetousness and wickedness of
the vilest description. eir moral descendants are many in
our own day, who can put on a devout expression, use pious
words, and ostentatiously give of their wealth, to public
charities; but whose inner lives are black and iniquitous.
For a time they may cover from the eyes of men, their true
condition, but in God’s sight their sacrice is abominable.
28 A false witness shall perish:
And a man that heareth shall speak constantly.
29 A lawless man hardeneth his face:
But as for the upright, he establisheth his way.
e false witness may carry his point for the moment
but his destruction is certain to come. He who testies
according to his hearing and knowledge will be able to
maintain consistently his position, and speak constantly,
or unchallenged. Such was the good confession witnessed
before Caiaphas and Pontius Pilate by our Lord Jesus
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Christ, when the testimony of the lying witnesses agreed
not one with the other (Matt. 26:59-64; 27:11-14).
He who has no regard for law, human or divine, will
harden his face and persist in his false words and ways; but
the upright by his consistent speech and actions establishes
his purpose.
30 ere is no wisdom, nor understanding,
Nor counsel against Jehovah.
31 e horse is prepared against the day of battle,
But safety is of Jehovah.
e trusting soul rests on the fact that the counsel of
the Lord will never be defeated. erefore he fears not the
wisdom or understanding or the plots of his foes. What
can man do to harm the one who is covered by the wings of
Jehovah? “ough a host encamp against me,” said David,
“yet will I not fear.”
It is not numbers or superior accoutrements that
ensures victory; but to have the God of our salvation going
before us. is was the condence of Asa when confronted
by the vast army of Zerah the Ethiopian at the battle of
Mareshah. “Asa cried unto the Lord his God, and said,
Lord, it is nothing with ee to help, whether with many,
or with them that have no power: help us, O Lord our
God; for we rest on ee, and in y Name we go against
this multitude. O Lord, ou art our God; let not man
prevail against ee” (2Chron. 14:11). is is delightful to
contemplate. With Asa it was not a question of the relative
strength and prowess of the hordes of Africans and the
army of Judah; but it was simply a question of the power
of God and the puny ability of weak, mortal men. “Let
not man prevail against ee,” was his plea. He chooses a
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word for man that emphasizes his insignicance and lack
of strength.
In the Hebrew language there are various words which
he might have used. Ahdahm is the ordinary term which
links man with his rst father, from a root meaning red
clay. Geber is man in his might, from a root meaning to be
strong. Ish is man in his dignity; whereas the word used by
Asa is Enosh, from a root signifying frail and incurable. It is
man in his low estate as fallen and mortal.
is then was all the great Ethiopian host meant to Asa.
All were as nothing in contrast to the mighty power of the
God who was leading on the army of Judah and Benjamin.
e result was certain, “e Lord smote the Ethiopians
before Asa and before Judah; and the Ethiopians ed … for
they were destroyed before the Lord, and before His host;
and they carried away very much spoil” (verses 12, 13).
May each tried saint cast himself upon the same
Omnipotent Saviour-God in every time of apparently
overwhelming trouble, and thus prove for himself that
“safety is of the Lord.”
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179085
Proverbs Twenty-Two
THERE is that which is far to be preferred to earthly
treasure, though often it is forfeited to obtain the other.
1 A [good] name is rather to be chosen than great riches,
And loving favor rather than silver and gold.
e adjective “good” does not occur in the original
text. But “a name” is used in the sense of a character of
renown, as elsewhere in Scripture, notably in Genesis 11:4,
“let us make us a name;” Deuteronomy 26:19, “make thee
high … in name;” 2Samuel 7:9, 23; 8:13; and many other
passages. In this sense then a name is far preferable to vast
wealth, and to be kindly esteemed than immense revenues.
It is a great mistake for the young to suppose that such an
honored name is easiest found on the battleeld, in the
halls of government, the ranks of great writers, or in the
marts of worldwide commerce. No name is more lasting
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and enduring than that won by him who lives for God,
and for the sake of the Lord Jesus Christ counts all earth
has to oer as dung and dross. It was devotion to David
that caused Abishai and Benaiah to win immortal names
(2Sam. 23:18, 22) and devotion to Christ has caused many
to be remembered forever who otherwise would long since
have fallen into oblivion. Who had heard in after years of
the twelve apostles, had they not left all and followed Jesus?
What would have been the glory of the name of Saul, the
rabbi of Tarsus, compared with that of Paul the missionary
of the cross?
2 e rich and poor meet together;
Jehovah is the maker of them all.
e fatherhood of God and the brotherhood of man is
a Scriptural doctrine if rightly used. In fact, it is alone from
Scripture that men are given to know that God “hath made
of one blood all nations of men, for to dwell on all the face
of the earth” (Acts 17:26). Human reason, apart from divine
revelation, would never have discovered this wonderful
secret. Universal brotherhood, the union of all the races
and nations of men in one great family, springing from one
common stock, despite manifest physical and ethnological
dierences, was never dreamed of by philosophers until
enlightened by the inspired word of God. e fraternity
of the higher races was more or less proudly owned by
the sages of old; but to see in a despised and ignorant
slave of inferior caste a brother, was something that the
human mind revolted against. But the Hebrew Scriptures
testify throughout to the fact that all men sprang from
one common father, Adam, and are linked together by ties
that cannot be dissolved. is, the Christian Scriptures
emphasize; and seeing in Adam the son of God, declare
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that God is “the Father of spirits,” therefore in a creatorial
sense, the Father of all men.
But let it be remembered that universal fatherhood in
this aspect is a very dierent thing to the precious truth
of the family of God as made known by our Lord and
His apostles. Man by the fall lost the divine likeness and
became a sinner ruined and alienated. Hence the need of
redemption and regeneration. By new birth those who
by nature were children of wrath and by practice sons of
disobedience, are made children of God and partakers of
the divine nature. A new life, eternal life, is imparted and
the Holy Spirit given. us they cry, “Abba, Father.” It is
such persons alone who form the new creation brotherhood,
because possessors of a common life and nature.
e distinction here made needs to be kept in mind in
our day of looseness and laxity, when men rebel against the
truth of the fall, and would fain call God their Father apart
from new birth, and link up saint and sinner in one great
family.
e Christian unhesitatingly and freely owns that
Jehovah is the maker of all, and that His heart goes out
to every creature He has called into being; but he sees
two families throughout Scripture, “the children of God
and the children of the devil” (1John 3:10). ese are
characteristic terms. Of course none is denitely called a
child of the devil till he manifestly proves himself to be
such by opposing the truth and rejecting Christ.
3 A prudent man foreseeth the evil, and hideth himself:
But the simple pass on, and are punished.
ese solemn words are designedly repeated in Proverbs
27:12. It is an evidence of God’s exceeding love that He
has so faithfully warned us of the terrible consequences
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256
that follow the refusal to bow before Him in repentance,
and to receive the grace He oers through Christ Jesus.
e wise man sees the evil afar o and hides himself in the
refuge God has provided. But the simple harden the heart
and refuse to harken, thus ensuring their own destruction.
“A man shall be as a hiding-place from the wind, and a
covert from the tempest; as rivers of water in a dry place; as
the shadow of a great rock in a weary land” (Isaiah 32:2).
Faith sees the fulllment of these precious words in “the
Man Christ Jesus”; and eeing to Him exclaims, “ou
art my hiding-place” (Ps. 32:7). If He be rejected and His
grace despised, certain and eternal judgment must follow.
Contrast the Philippian jailer with the Roman magistrates
(Acts 16:25-40).
4 e recompense of humility and the fear of Jehovah
Are riches, honor and life.
5 orns and snares are in the way of the perverse:
He that doth keep his soul shall be far from them.
How dierent are the paths and the ultimate rewards of
the godly and the perverse! Heaven and hell are not more
diverse than the roads leading thereto. e godly man is
marked out from his fellows by a meek and contrite spirit,
and the fear of the Lord. e ungodly is insubordinate and
self-willed. e way of the former leads to true riches, the
honor that cometh from God, and life everlasting. e
steps of the latter soon became entangled amid thorns and
snares from which he who keeps his soul, by obedience to
the word of Jehovah, shall be preserved. Contrast Hezekiah
and his son Manasseh, before he was humbled (2Chron.
29-33).
6 Initiate a child concerning the way he should go:
And when he is old he will not depart from it.
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257
To start the child right is of all importance. e saying
of the Jesuit, “Give me your child till he is twelve, and I
care not who has charge of him afterward,” has passed into
a proverb. e tree follows the bent of its early years, and so
with our sons and daughters. If taught to love the world, to
crave its fashions and follies in childhood, they are almost
certain to live for the world when they come to mature
years. On the other hand if properly instructed as to the
vanity of all that men of this present evil age live for, from
the beginning, they are in little danger of reversing that
judgment as they grow older. Parents need to remember
it is not enough to tell their little ones of Jesus and His
rejection, or to warn them of the ways of the world; but
they must see to it that in their own lives they exemplify
their instruction. is will count above all else in the
training of the young. To speak piously of separation to
Christ while manifesting the spirit of the world in dress,
the arrangement of the home, and the company sought and
kept, will readily be set down by observing little ones as
dissimulation and hypocrisy; and we need not then wonder
if they grow up to cast all our words behind them, and to
love what our ways proclaimed to be the real object of our
hearts.
But where a holy, cheerful atmosphere pervades the
home, and godly admonition is coupled with godly living,
parents can count on the Lord to keep their households
following in the right way. See Timothy (2Tim. 1:5).
7 e rich ruleth over the poor,
And the borrower is servant to the lender.
He who heeds the Scriptural injunction to “Owe no
man anything, but to love one another” (Rom. 13:8), will
escape the awful bondage of the debtor. e rich almost
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invariably lord it over the poor, save where grace comes in
to check the latent pride of the human heart. erefore it
is but natural that he who lends should consider himself
superior to the borrower. e latter destroys his own
freedom by his neglect of the divine command. It is better
far to be in straightened circumstances and cast upon God,
than to have plenty for the time being but to know that
it belongs to another. Nothing so crushes the spirit of a
man as debt, if he have any conscience about it at all. e
Christian should fear it and ee from it as from the eort
of the enemy to subvert his peace and destroy his sense of
dependence upon the Lord.
ere is by no means the concern about this matter,
among saints, that it demands; people think little or
nothing of running bills and borrowing money without
proper security, which afterward may cause them deep grief
and bring dishonor on Christ. He who would be alone the
Lord’s servant and in bondage to no man will shun debt in
every form. Many a one by carelessness as to this, has left
his family in as dire distress as did the son of the prophet
whose decease is mentioned in 2Kings 4:1.
8 He that soweth iniquity shall reap vanity:
And the rod of his wrath shall fail.
9 He that hath a bountiful eye shall be blessed;
For he giveth of his bread to the poor.
e two verses are in striking and intentional contrast;
again reminding us of the certainty of a harvest like unto
the character of the sowing.
He who sows iniquity will reap a dreadful crop of vanity;
and though he take a lordly position and vent his anger
against what is of God, his rod shall fail and his rule come
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to a derisive end, as in the case of the unhappy Pharaoh of
the Exodus.
But the kindly, benevolent soul who plants the seed of
thoughtfulness for others will reap a bountiful harvest of
consideration and of blessing for himself. Bread cast upon
the waters returns after many days. See Ebed-melech (Jer.
38:7-12; 39:16-18).
10 Cast out the scorner, and contention shall go out;
Yea, strife and reproach shall cease.
See note on Proverbs 21:11. e scorner of this book is
practically the same as the railer of 1Corinthians 5. Such
a man can work untold mischief among a company of the
Lord’s people. His wretched evil-speaking, coupled with
his contempt for all godly restraint, like the leaven placed
in the meal, will, if unchecked, go on working till the whole
is leavened. erefore the necessity of obeying the word
of God, “Put away from among yourselves that wicked
person” (1Cor. 5:11-13).
e law knew no mercy for such a character. One who
scorned the God of Israel and troubled His people, was,
at the mouth of two or three witnesses to be put to death
that the evil might be put away from among them (Deut.
17:2-7).
In this dispensation of grace such an extreme measure
is not commanded; but the saints are called upon to put
him away from their company, in order that the rest may
be saved from falling into his unholy ways, and thus the
Name of Christ be kept from further dishonor. Outside, he
is in the place where God can deal with him. Inside, he is a
source of grief to the assembly and a reproach to the Lord.
See Hymenaeus and Alexander (1Tim. 1:20).
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11 He that loveth pureness of heart,
Upon whose lips is grace, the king is his friend.
A righteous ruler delights in a man of pure heart and
gracious words. And to such a one the King of kings is
indeed a Friend. It is the pure in heart who see God, and
they who are truly such will manifest it by obedience to
the word, “Let your speech be always with grace, seasoned
with salt.” A bitter, acrimonious and fault-nding tongue
belongs not to the pure-hearted man of God, but is
generally the evidence that one is far from being right
himself. Note what is said of Mordecai (Esther 10:2, 3).
12 e eyes of Jehovah guard knowledge,
But He overthroweth the words of the treacherous.
e Lord’s eye is upon His own truth, which is the only
real knowledge. He guards it day and night, and will never
let it fall to the ground. When spoken by His servants, His
eye is beholding and He will see that it shall accomplish
that whereunto He sends it.
But the false words of the unfaithful shall come to
naught. e Lord Himself will overthrow them. Error
cannot always prosper. It may seem to thrive for the
moment, but it shall be destroyed eventually. Contrast
Micaiah and the prophets of Baal (1Kings 22).
13 e slothful man saith, ere is a lion without,
I shall be slain in the streets!
See notes on Proverbs 12:27; 15:19; 19:24; 21:25. Many
are the excuses devised by the sluggard to account for his
supineness and utter lack of energy. Where no dangers or
diculties exist he imagines them; and where they really
are he exaggerates them to such a degree that they appear
to be insurmountable. He who goes forth in the strength
of faith nds the lions have been rendered powerless
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261
to destroy. Contrast with the slothful man of this verse,
Benaiah the son of Jehoiada, one of David’s mighty men
(2Sam. 23:20). See Proverbs 26:13.
14 e mouth of strange women is a deep ditch:
He that is abhorred of Jehovah shall fall therein.
See notes on Proverbs 2:16-19; 6:23-35; 7:4-27. It
is with her attering words that the strange woman
allures him who stops to listen, to his destruction. None
who walk with God will be taken by her; but he whose
ways displease the Lord will readily fall a victim to her
seductions, stumbling into sin and its fearful consequences
as a blind man into a deep pit. Of this, Judah becomes a
terrible example in Genesis 38.
15 Foolishness is bound in the heart of a child;
But the rod of correction shall drive it far from him.
See notes on Proverbs 13:24 and 19:18. To leave a
child to itself is to ensure its ruin, for folly is bound up
in its heart. Discipline, properly administered will correct
the natural tendency to go astray. e rod is, of course,
not necessarily strictly such. Corporal punishment is not
always required, and might at times be very unwise. But
rm, yet kindly, discipline is what the passage declares the
importance of. e rod, throughout Scripture, speaks of
authority and power; in this case that parental restraint to
which the child owes so much. It was the lack of this that
was responsible in large measure for the evil ways of both
Absalom and Adonijah (2Sam. 14; 1Kings 1:6).
16 He that oppresseth the poor to increase his riches,
And he that giveth to the rich, shall surely come to
want.
e one is as foolish as the other. To seek to accumulate
wealth by oppression of the needy, or to endeavor to curry
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favor by gifts to those who need them not because of their
riches; both courses are precursors of want instead of solid
increase.
For the moment, he who practices what is here
condemned, may seem to prosper and ourish; but his end
will manifest the truth of God’s word. He shall not be able
to nd the happiness he sought, and will at last be obliged
to own that his purpose has been utterly defeated, because
of the iniquity of his heart. See what is said in James 5 of
the rich who oppress the poor and withhold their wages.
17 Bow down thine ear, and hear the words of the wise,
And apply thy heart unto my knowledge.
18 For it is a pleasant thing if thou keep them within thee;
ey shall withal be tted together in thy lips.
19 at thy trust may be in Jehovah,
I have made known to thee this day, even to thee.
20 Have not I written to thee excellent things
In counsels and knowledge,
21 at I might make thee know the
certainty of the words of truth;
at thou mightest answer the words of truth to
them that send unto thee?
We now have a challenge reminding us of that seven
times repeated in Revelation 2 and 3, “He that hath ears to
hear, let him hear.” Many have been the words of wisdom
to which we have been listening; many more are to follow.
e soul may become so used to them as to fail to discern
their excellent character. What is needed is that the heart
be applied to the knowledge thus imparted. For it is of all
importance that they be kept within and tted to the lips
of the hearer, whose trust must be in Jehovah, if he is to
exemplify them in his life.
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263
e expression, “Have not I written to thee excellent
things,” is a peculiar one. In the original, it is literally
“have I not set them before thee in three ways” or, “a
third time.” is is evidently in a superlative degree. “e
excellent things in counsel and knowledge” are things of
the highest value, beyond mere human wisdom. It is God
Himself marking out the safe and right way in which His
children should walk. us will they “know the certainty of
the words of truth,” and be enabled to use them aright in
reply to all who inquire. Blessed it is, in a day of doubt and
skepticism, to be able to rest the soul on the very words of
the Living God, knowing their true and precious character.
In the New Testament we nd four inspired apostles
quoting unhesitatingly from this book as that which, like
all other Scripture, was God-breathed. Paul quotes from
it in Romans 12:19, 20, and Hebrews 12:5, 6; James in
chapter 4:6 of his epistle; Peter twice in his rst, and once
in his second letter, namely 1Peter 4:8, 17, 18; 2Peter 2:22;
and Jude, in the twelfth verse of his trenchant arraignment
of the false teachers already creeping in among the saints.
But what is of deepest interest to the believer, our
Lord Himself, in His address at the table of the Pharisee,
as recorded in Luke 14, uses this treasury of proverbial
truth as His textbook, and quotes approvingly from three
verses of its 25th chapter (verses 6-8). Added to this we
nd allusions and references to its teaching throughout
the later books of the Old Testament and all parts of the
New. God has linked this plain and intensely practical
portion — these “words of truth” — inseparably with all the
rest of His holy book. As we pursue our study, may it be
with a fuller sense of the sacred character of the homely
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admonitions and hints as to daily life which are to come
before us.
22 Rob not the poor, because he is poor,
Neither oppress the aicted in the gate;
23 For Jehovah will plead their cause,
And spoil the soul of those that spoiled them.
is is a warning word to those who sit in the place of
judgment, to which the gate refers. If the ways of justice
are perverted, let him who renders a false and oppressive
sentence, remember that the supreme Judge is looking on,
and He will render to every man according as his work has
been. Righteous judgment is precious in His sight because
it then reects the integrity of His own throne — a great
white throne, unsullied by iniquity. If wrong is perpetrated
upon the needy now, Jehovah Himself will appear as their
Advocate in that highest court of all, when dreadful indeed
will be the portion of those who have used the judgment-
seat on earth for the furtherance of iniquity. What will be
the state of the Herods and Pilates when dragged before
that bar of innite holiness?
24 Make no friendship with an angry man;
And with a furious man thou shalt not go:
25 Lest thou learn his ways,
And get a snare to thy soul.
A man is known and formed by the company he keeps.
“Evil communications corrupt good manners.” erefore
the importance of considering carefully the question
of intimate association and companionship, not to say
fellowship. To keep company with a man given to wrath
and fury is to be contaminated by his hasty ways, and to
bring a snare upon one’s own soul. Anger and malice are
the works of the esh. With such the Christian should
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265
have no association, for we are too easily deled by such
things; and to go on with one displaying such evidences
of unjudged carnality is to endanger one’s own walk and
testimony. A Saul is no t friend for a David. See chapter
21:21.
26 Be not thou one of them that strike hands,
Or of them that are sureties for debts.
27 If thou hast nothing to pay,
Why should he take away thy bed from under thee?
See notes on Proverbs 6:1-5, and 11:15. Some there are
who will never learn by precept. erefore they must be
taught by bitter experience. It would not be dicult to nd
numerous examples of persons who have read Proverbs
all their lives, but who, despite its many warnings as to
suretyship, have lost nearly all they had through endorsing
notes or going on the bond of men who turned out
unworthy of their condence. How much that is painful,
and shameful too, might have been avoided had such a
passage as this been heeded!
When grace was reigning, they who “had nothing to
pay” were frankly forgiven all their debt (Luke 7:40-43);
but when stern justice has to be dispensed, he who has not
the means to meet his self-imposed obligation is in danger
of losing his very bed from under him.
28 Remove not the ancient landmark
Which thy fathers have set.
is is almost a repetition of that which the Lord, of
old, had spoken through Moses: “ou shalt not remove
thy neighbor’s landmark, which they of old time have set in
thine inheritance, which thou shalt inherit in the land that
the Lord thy God giveth thee to possess it” (Deut. 19:14).
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266
Each Israelite had received his portion directly from
Jehovah. Its bounds were marked out by clearly-indicated
landmarks, which all were commanded to respect. He who
removed them forcibly, or in secret, would have to do with
God for his transgression.
In this dispensation of grace the portion of the people
of God is heavenly, not earthly. eir inheritance is in the
precious truth which He has committed to us. To remove
the landmarks — the great distinguishing doctrines of
Scripture — will be to incur the divine displeasure. Yet,
alas, this is the wretched business in which many learned
doctors and wiseacres are engaged today. Nothing is too
sacred for their irreverent handling. Precious truths like
those of Atonement and Justication by Faith — yea, even
the mystery of the Holy Trinity and the Person of the
Lord Jesus Christ — are, in their eyes, but common things,
which they may dismiss or ignore as they please. But a
day of reckoning is coming, when God will judge them
in righteousness, and when those who have been misled
by their removal of ancient and venerable landmarks will
curse them for the loss of their souls. Terrible will be the
accounting of men who, while posing as instructors of the
ock of Christ, have all the while been Satan’s instruments
for overthrowing the saving truths of Scripture. See Paul’s
warning word to Timothy (2Tim. 1:8-13, and 4:1-5).
Compare Proverbs 23:10,11.
29 Seest thou a man diligent in his work?
He shall stand before kings;
He shall not stand before mean men.
Reward is sure for the diligent. He who applies himself
with earnestness to his appointed labor will work his way
into notice, and be recognized because of his ability. How
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267
much more when it is unto the Lord he labors, seeking His
approbation, rather than that of his fellows! “Not slothful
in business; fervent in spirit; serving the Lord,” is the
canon for the ordering of the believer’s daily service (Rom.
12:11). Often, one fears, we act as though it read, “Fervent
in business; slothful in spirit; serving yourselves.”
He who would stand before the King, and enjoy the
sunshine of His approval by and by, must labor now to be
well-pleasing to Him. In this the faithful life of Daniel
may well speak to us. He was a man who, whatever the
changes of government, always came to the front, standing
before kings.
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Proverbs Twenty-ree
269
179086
Proverbs Twenty-ree
NOTHING that concerns His creatures is of too small
moment for the Creator to take note of. erefore, in the
opening words of this chapter we have a section devoted to
the suited behavior of a man who dines with one of higher
station than himself.
1 When thou sittest to eat with a ruler,
Consider well who is before thee:
2 And put a knife to thy throat,
If thou be a man given to appetite.
3 Be not desirous of his dainties;
For they are deceitful meat.
Self-restraint at the table of one in power who has invited,
is what is here inculcated. To presume on the lasting favor
of one in high station, and to accept privileges accorded by
him, as though deserved, is unwise on the part of one of
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lesser rank. ere is a quiet deference which is consistent
at such times. A blasé manner soon excites disgust, and
readily draws down indignation and ill-will. Daniel and
the Hebrew children manifested a commendable spirit
when honored with the king’s dainties.
ough not sitting with him exactly, yet they may
ttingly be referred to in this connection (Dan. 1).
4 Labor not to be rich:
Cease from thine own wisdom.
5 Wilt thou set thine eyes upon that which is not?
For [riches] certainly make themselves wings;
ey y away as an eagle toward heaven.
Many are the warnings in Scripture against making
the accumulation of wealth the object of the heart. e
man who, trusting in his own wisdom, ignores divine
instruction as to this, will nd, when too late, that he has
set his eyes upon that which is eeting and evanescent;
for earthly treasure is often dissipated far more easily than
collected. Riches seem possessed with wings. Like eagles,
they y away, leaving him whose mind was set upon them,
disappointed and heartsick.
But, though God has thus faithfully set forth the folly
of the mad chase after wealth, how slight has been the
impression produced thereby upon the mind of saint or
sinner. In the world, men will strain every nerve and exhaust
every scheme to become possessed of money which they
can never enjoy; and it is plain, that many of the children of
God are contaminated by the same covetous spirit. We are
slow to learn, therefore the need of the Lord’s discipline
which many of us have to experience all our days. See Paul’s
word as to the dangers of making haste to be rich (1Tim.
6:6-10, and note verses 17,18).
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6 Eat thou not the bread of him that hath an evil eye,
Neither desire thou his dainty meats:
7 For as he thinketh in his heart, so is he:
Eat and drink, saith he to thee;
But his heart is not with thee.
8 e morsel which thou hast eaten shalt thou vomit up
And thou wilt have wasted thy sweet words.
Eating and drinking are once more reverted to. Here the
warning is against accepting the hospitality of an insincere
person. He may speak fair and profess to delight in your
company; but safety consists in shunning him and refusing
his advances. If entrapped by appetite, depend upon it, all
his delicacies will prove unsatisfying, and pleasant agreeable
words will be wasted: for in one way or another he will see
that his favors are returned. To do good, and give, “hoping
for nothing again,” is not his thought. He will seek to
use for his own advantage, those who, by accepting his
pretended kindnesses, put themselves under obligation to
him. However bland his smile, “as he thinketh in his heart,
so is he.” Covetousness and self-seeking are there, and his
ways are shaped accordingly, See the old prophet of Bethel
(1Kings 13).
9 Speak not in the ears of a fool,
For he will despise the wisdom of thy sayings.
To seek to instruct him whose heart is set on folly and
waywardness is but wasting one’s breath, or like casting
pearls before swine. When there is no desire for wisdom,
but knowledge and understanding have been deliberately
trampled underfoot, it is useless to waste words. See
Proverbs 26:4. Jotham’s remonstrance with the followers of
Abimelech is a case in point (Judges 9:7-21).
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10 Remove not the old landmark;
And enter not into the elds of the fatherless:
11 For their Redeemer is mighty;
He shall plead their cause with thee.
See note on Proverbs 22:28. He who, because of their
apparent helplessness, invades the eld of the widow or the
orphan, in order to enlarge his own possessions, will learn to
his sorrow that they have a Goel, or Kinsman-Redeemer, in
Jehovah Himself. He will espouse their cause, and manifest
His power on their behalf. Let those who are wronged
commit their aairs to him, knowing that He cannot fail
any who trust His love and count upon His intervention.
It is refreshing and uplifting to see how David referred all
his concerns to this mighty Pleader, when misjudged and
oppressed. See Psalm 35.
12 Apply thy heart to instruction,
And thine ears to the words of knowledge.
is is another reminder of that which was set before
the young man so fully in the nine opening verses of
Proverbs 2. Only when the heart is applied to instruction,
and the ear bent upon hearing right and protable words,
will there be progress in divine things. A careless learning
by rote will never prot. It is when the whole being is
occupied with the truth, that Wisdom makes her abode in
the soul of him who seeks her. An aged Christian was said
to have “meditated the Bible through three times” in his life.
is is very dierent from merely reading the Scriptures. It
implies patient, careful study of each portion perused. Only
by some such means will there be true spiritual growth.
Listen to Jeremiah (Jer. 15:16).
13 Withhold not correction from the child:
For if thou beatest him with the rod, he shall not die.
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14 ou shalt beat him with the rod,
And shalt deliver his soul from Sheol.
See note on Proverbs 19:18. Discipline, administered
seasonably (not in harshness, or undue severity), is for the
prot of the child. In this way, by means of present suering,
he will be preserved from the ruin and wretchedness which
are bound to follow a life of self-seeking and unsubdued,
perverse will. Sheol is not exactly hell. It is the world of
spirits; here used as that to which a vicious life will soon
lead. Chastisement will correct these evil tendencies. It
were well if all parents had the concern as to the ordering
of their children that Manoah manifested (Judges 13:8-
12).
15 My son, if thy heart be wise,
My heart shall rejoice, even mine.
16 Yea, my reins shall exult,
When thy lips shall speak right things.
We may hear, in these words of a father addressed to his
son, the desire of our Father, God, that His children walk
in the truth. It is precious indeed to be thus aorded the
holy privilege of giving joy to His heart by loving wisdom
and speaking right things. See 3John 3, 4.
17 Let not thy heart envy sinners;
But be thou in the fear of Jehovah all the day long.
18 For surely there is a latter end (or, a reward);
And thine expectation shall not be cut o.
To envy those who seem to prosper in wickedness is
not wise, for their day of retribution is coming. However
righteousness may suer in the present age, it will be proven
at last that they had the better part who daily lived in the
fear of the Lord. It seems certain that in the latter verse
of this pair the doctrine of future retribution is more than
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hinted at. Newberry suggests “Verily there is a hereafter” as
an adequate rendering of the original. e thought appears
to be that there is a time coming when present conditions
shall be reversed, and righteousness shall triumph. en
he who has walked in integrity and the fear of God will
be rewarded for all his suerings here. See the last two
beatitudes in our Lord’s so-called sermon on the mount
(Matt. 5:10-12).
19 Hear thou, my son, and be wise,
And guide thy heart in the way.
20 Be not among winebibbers;
Among riotous eaters of esh:
21 For the drunkard and the glutton shall come to poverty;
And drowsiness shall clothe a man with rags.
Intemperance in eating and drinking bespeaks a heart
uncontrolled by wisdom. e Christian is bidden to be
temperate in all things, that by sobriety and careful behavior
he may commend the gospel of God, keeping under his
body and bringing it into subjection, not being ruled by its
carnal appetites. He who heeds not words like these must
bear his just punishment. is was the sin of the stubborn
and rebellious son of Deuteronomy 21:20. See verses 29 to
35 below.
22 Harken unto thy father that begat thee,
And despise not thy mother when she is old.
Exuberant youth, self-condent, and resourceful, is
likely to forget the reverence due to parents when age
enfeebles the once bright and active mind. Let the young
give them that lial consideration which they will desire
for themselves when years have destroyed early vigor and
mentality. Esther’s obedience to her aged cousin Mordecai
is a lovely sample of what is here inculcated (Esth. 2:20).
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23 Buy the truth, and sell it not;
Also wisdom, and instruction, and understanding.
See note on Proverbs 4:7-9. An important word this
for our Laodicean and latitudinarian age. We may well
cry, with the prophet, “Truth has fallen in our streets.” But
he who desires the approval of God above the praise of
men will value it nevertheless, and be ready to purchase
it at the cost of friends, reputation, possessions, yea, life
itself. Nor will he part with it whatever the suering that
may result from contending earnestly for the faith once for
all delivered to the saints. Rationalists may sneer, and the
superstitious persecute; but he who possesses the truth will
nd with it wisdom, instruction and understanding such
as all the wise men after the esh are strangers to. Who
exemplied what is here inculcated more than the one-
time rabbi of Tarsus? See Philippians 3:7-11.
24 e father of the righteous shall greatly rejoice:
And he that begetteth a wise son shall have joy of
him.
25 y father and thy mother shall be glad,
And she that bare thee shall rejoice.
See second clause of Proverbs 10:1. Righteousness and
wisdom in their children ll the hearts of parents with a
joy beyond telling. To see those for whose salvation from
folly and iniquity they have toiled and prayed, walking in
uprightness and prudence through a world of abounding
snares, cannot but gladden and greatly cheer. How little
the young at times reect upon the eect of their ways
for good or ill upon their fathers and mothers. Many will
declare that they love tenderly those who have lavished
such unremitting aection upon them all their lives, while
yet by their actions they are wounding their spirits and
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breaking their hearts. Consider verses 15 and 16 above. See
Jacob and Joseph (Gen. 46-48).
26 My son, give me thy heart,
And let thine eyes delight in my ways.
It is again, as in verse 15, a greater than Solomon who
speaks. To the lawless the words are not addressed. Such
have no heart for God, nor can their eyes nd in His ways,
anything in which to delight. But to His sons, He says
“Give Me thy heart.” It is His right, and surely the child
of His grace will rejoice in thus being able to give Him
what He craves. It is not mere service as in Martha’s case,
but heart-occupation with Himself that he yearns for, as
illustrated in Mary. Who that has known the preciousness
of redemption by the blood of Christ will not gladly say,
“Take my poor heart, and let it be
Forever closed to all but ee.
Take my love, my Lord; I pour
At y feet its treasure-store.”
He is worthy of the best we have to give. To Him we
rightly yield the citadel of our deepest aections. It is
only when He possesses the heart that His ways will be
delighted in. See the living sacrice of Romans 12:1, 2.
27 For a harlot is a deep ditch;
And a strange woman is a narrow pit.
28 She also lieth in wait as for a prey,
And increaseth the transgressors among men.
Compare Proverbs 7; see the notes. If the young man
would be preserved from impurity and ensnarement of
soul, God must have his heart.
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None are safe who allow their aections to be xed on
objects “under the sun.” Everywhere are there to be found
those who would decoy from the paths of truth and virtue.
In the Lord alone is there strength and deliverance. Like
a deep ditch, hidden until one has stumbled into it, is the
unholy woman who has been so frequently warned against.
He who pleases God shall escape from her. How terribly
was Samson made to suer through one like this! (Judg.
16).
29 Who hath woe? who hath sorrow?
Who hath contentions? who hath anxiety?
Who hath wounds without cause? who hath redness
of eyes?
Six questions are now asked, to be answered in the
verses that follow. Woe, sorrow, contentions, anxiety (or
perhaps, mutterings), needless wounds, and inamed eyes
are characteristic of him who is about to be described.
e abrupt inquiries x the mind and focus the attention
upon the terrible and vivid description of the drunkard that
is at once presented in reply.
30 ey that tarry long at the wine;
ey that go to seek mixed wine.
31 Look not thou upon the wine when it is red,
When it giveth its color in the cup,
When it goeth down smoothly.
32 At the last it biteth like a serpent,
And stingeth like an adder.
33 ine eyes shall behold strange women,
And thy heart shall utter perverse things.
34 Yea, thou shalt be as he that lieth down in the heart of the sea,
Or as one that lieth upon the top of a mast.
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35 ey smote me [shalt thou say], and I was not sick;
ey have beaten me, and I knew it not:
When shall I awake? I will seek it yet again.
Indulgence in the pleasures of the wine-cup to inebriation,
is a prolic cause of human sorrow. Drunkenness is one of
the greatest curses of the ages, yet it is a sin that seems
ever seductive and attractive to the convivially inclined.
rowing to one side all restraint, such a one is allured by
the sparkle of the bubbling liquor. But the results beggar
all description. What seemed so delightful and innocent
becomes like a venomous reptile taken into the bosom,
whose bite sets the veins on re. Immorality is linked with
drunkenness, as eect with cause. All self-respect goes
when the brain is controlled by the deadly poison. Lust
and license possess the being.
e inebriate is like a man endeavoring to lie down in
the heart of the waves of the sea, or like one who tries
to sleep upon the mast head. Recovering a measure of
consciousness there is the sense of bruising and wounding,
but after all no determination to ee the cause that has, in
a great measure, destroyed the will. e unnatural craving
which possesses the being leads him to seek again the
means of his destruction. See Nabal (1Sam. 25:36-38).
It becomes the child of God to ee these things, and by
sobriety and self-control, to be an example to those who
are weaker. “It is good, neither to eat esh, nor to drink
wine, nor anything whereby thy brother stumbleth, or is
ensnared, or is made weak. Hast thou faith? have it to thyself
before God. Happy is he that condemneth not himself in
that thing which he alloweth” (Rom. 14:21, 22). To play
fast and loose with what has ruined so many myriads of our
fellow-men is certainly not to walk charitably. “We that
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are strong ought to bear the inrmities of the weak, and
not to please ourselves” (Rom. 15:1). Careless indulgence in
that which is to others like the poison of the adder is most
inconsistent and thoughtless.
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Proverbs Twenty-Four
281
179087
Proverbs Twenty-Four
THIS chapter completes the rst part of the book; the
proverbs arranged directly by the wise king, and evidently
put into circulation before his death.
e rst one is a warning against falling into the snare
that so distracted the godly Asaph, until he went into the
sanctuary of the Lord (Psalm 73).
1 Be not thou envious of evil men,
Neither desire to be with them.
2 For their heart studieth destruction,
And their lips talk of mischief.
See note on Proverbs 23:17, 18. It was when he saw
the end of the wicked, that Asaph felt every envious
yearning vanish from his bosom. How could a saint of
God begrudge the poor worldling his evanescent pleasures
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when judgment, like a dark and gloomy cloud, is lowering
over their heads!
Nor is that the only thing that makes their lot wretched.
eir hearts and lips are alike concerned in destruction
and mischief. Who could be happy when so engaged?
Disappointment and grief must ever be their portion, who
hope through iniquity to nd happiness. See, out of many
instances with which Scripture abounds, the wretched life
of Jehoram, king of Judah (2Chron. 21).
3 rough wisdom is a house builded;
And by understanding it is established:
4 And by knowledge shall the inner-chambers be lled
With all precious and pleasant riches.
Storing the mind and heart with wisdom, knowledge,
and understanding, is like building a mansion on a
solid foundation, and beautifying and enriching it with
costly treasures that gratify the beholder, and add to the
enjoyment of the occupants. He can never be poor who
has the wisdom that cometh down from above. See James
3:17, 18.
5 A wise man is strong;
Yea, a man of knowledge increaseth strength.
6 For by wise counsel thou shalt make war for thyself;
And in the multitude of counselors there is safety.
See notes on Proverbs 20:18. Intimate is the connection
between these verses and those just preceding. Wisdom
makes strong its possessor, however inferior he may be in
other respects to his adversaries.
e sense of the expression “make war for thyself”
is evidently “make successful warfare,” or “war to thine
advantage.”
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7 Wisdom is too high for a fool:
He openeth not his mouth in the gate.
e wise man is not rash. As he goes out to meet the
enemy, he avails himself of the counsel and experience of
others. He is not an egoist. His safety is in his willingness
to hear what others soberly present. Our Lord may have
had these words in mind, as also those of verse 27, when He
instructed His disciples as to the importance of counting
the cost, ere beginning to build or going forth to a conict
(Luke 14:28-32). See the poor wise man of Ecclesiastes
9:14-16.
Unable to attain to wisdom, because unwilling to repent
of his evil-doing, the fool will be speechless “in the gate,”
that is, when the hour of his judgment has come. See the
man who ignored the wedding garment (Matt. 22:11-13).
How rich the grace that led the Eternal Wisdom to be
as a lamb, dumb before the shearers, when He stood “in the
gate,” that judgment for His own might be exhausted upon
Him. (Isa. 53:7).
8 He that deviseth to do evil
Shall be called a mischievous person.
9 e thought of folly is sin;
And the scoer is an abomination to men.
Evil thoughts, says our Lord, come from the heart,
indicating therefore the moral pollution of the entire being.
He who allows his mind to riot in evil devices is full of
mischief. His thoughts of folly, whether put into execution
or not, are sinful; for thoughts as well as deeds shall be
judged when the secrets of men’s hearts are laid bare. For
them, as also for words and actions, men shall give account.
e scoer is one who permits the foolishness of his heart
to control his lips. He rails at holy things, as did Pharaoh
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when he asked, “Who is the Lord that I should obey His
voice” (Ex. 5:2).
10 If thou faint in the day of adversity,
y strength is small.
It is the hour of trial that manifests whatever strength
one really has. To faint, or become disheartened then, is to
show that one has not been truly counting upon God for
deliverance. e hour of trial and opposition will only nd
the trusting soul more condent still, for he knows where
the source of all power is to be found. Contrast Elijah when
threatened by Jezebel, with David when the people spake
of stoning him (1Kings 19:2-4; 1Sam. 30:6).
11 If thou forbear to deliver them that are drawn unto
death, And those that are ready to be slain;
12 If thou sayest, Behold we knew it not; Doth not He
that pondereth the heart consider it? And He that
keepeth thy soul, cloth not He know it? And shall
not He render to every man according to his works?
In these solemn questions reference seems to be made to
a mode of execution, once prevalent in Syria and Palestine.
Muenscher says, “When a criminal was anciently led to
execution, a crier went before, who proclaimed the crime of
which he had been convicted, and called upon any one who
could say anything in behalf of the condemned culprit, to
come forward; in which case, he was led back to the tribunal
and the cause was re-heard.” To have the information,
which, if declared, would save the condemned man, but
to selshly withhold it and allow him to be slain, would
be to take common ground with Cain, and ask, “Am I my
brother’s keeper?” But the great Judge of all, who ponders
the heart, would be witness against the one who acted so
perdiously and would assuredly render accordingly.
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What shall be said of Christians who can see thousands
daily of their fellow men passing on to eternal woe, and
hear of millions more, yet scarcely ever bestir themselves
to make known God’s message of justication for guilty
sinners through the Lord Jesus Christ?
Appalling is the thought that, albeit nineteen centuries
have almost gone since Jesus said, “Go ye into all the world,
and preach the gospel to every creature,” we have today
to face the fact that over ve hundred million members
of the human race are still awaiting the rst proclamation
of the gospel; and this, not because these millions live in
inaccessible regions, but because there is so little heart, on
the part of those so richly blessed, to carry the word of
reconciliation to the regions beyond where Christ has not
been named.
Even in instances where men have been ready to go, so
amazing is the lethargy among those who could well aord
to assist them, that it is only by exercise of the greatest
self-denial they can get to, and remain in, the needy elds,
white already to the harvest.
Let us not forget that for all these things we shall yet
have to say to God. He will not lightly pass by the self-
seeking, the worldly-mindedness, the positive indierence
of His people which has led them to neglect to so large an
extent the carrying of His gospel “into all the world.”
e cry of those who are ready to be slain is going up
into His ear day and night; while they wait for a deliverer.
Be it ours, then, not to say “we knew it not,” but to rise
to our privileges, and, in every way we can, help to spread
abroad the saving word. See Ezekiel, the watchman to
Israel (Ezek. 33:1-12).
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13 My son, as thou eatest honey, because it is good;
And the honeycomb, because it is sweet to thy taste:
14 So shall the knowledge of wisdom be to thy soul;
When thou hast found it, then there shall be a reward,
And thine expectation shall not be cut o.
As honey is delightful to the palate, so shall Wisdom
be to the soul of her devotee. In Proverbs 5:3 we found the
strange woman simulating this; but though her lips “drop as
the honeycomb,” they who follow her pernicious ways shall
have bitterness in the latter end. On the contrary, Wisdom
promises an assured reward — an expectation which shall
not result in disappointment. e earnest seeker after
understanding shall never be put to shame. See Cornelius
(Acts 10).
15 Lie not in wait, O lawless man, against
the dwelling of the righteous;
Spoil not his resting-place.
16 For a righteous man falleth seven times, and riseth up again;
But the lawless shall be overwhelmed with mischief.
e wicked rejoice in iniquity, and are glad at the
calamities of the righteous. But though the just man
stumble frequently, he shall be lifted up again. for “God is
able to make him stand.”
e sevenfold fall may refer, I judge, either to what are
commonly called misfortunes, or to moral lapses brought
on through unwatchfulness; for, let the saint of God
become careless, and he is as weak as other men. But where
grace has wrought in the soul, there will be recovery; while,
as for the mere empty professor, he will return like a dog to
his vomit, or like a sow to her wallowing in the mire, thus
becoming overwhelmed with evil. Contrast Peter with
Judas (Matt. 26:75; 27:3-5). Compare Psalm 34:18-22.
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17 Rejoice not when thine enemy falleth,
And let not thy heart be glad when he stumbleth;
18 Lest Jehovah see it, and it be evil in His eyes,
And He turn away His wrath from him.
Love does not gloat over the sorrows of others, even
though richly deserved, and although the one who is
suering has been a bitter foe. Remembering that he is
himself a subject of grace, the humble, contrite soul walks
softly, having tears, not sneers, for the aictions of his
enemies. When it is otherwise, the eye of Jehovah will note
it; He will see that he who is glad at calamities shall not
be unpunished. is was what provoked His wrath against
Edom (Oba. 12-16). erefore His anger turned away
from Jacob to Esau. See notes on Proverbs 17:5.
19 Fret not thyself became of evil men,
Neither be thou envious of the lawless;
20 For there shall be no reward to the evil man
e lamp of the lawless shall be put out.
See verse 1 above. ere is no reason to be either
disquieted because of evil men, or to envy their present
estate. ey have no power or might, unless it be for a brief
space delegated by the God of the righteous: and as for
their wealth and prosperity, it is only for a moment, and
will soon vanish away forever, leaving them poorer than
the poorest. No reward for all their toil on earth awaits
them in eternity. eir lamp shall go out in darkness as
they go down beneath the awful judgment of the God
whose holiness they have despised, and whose grace they
have refused. See Herod (Acts 12:20-23).
21 My son, fear thou Jehovah and the king;
And meddle not with them that are given to change:
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22 For their calamity shall rise suddenly;
And who knoweth the ruin of them both?
Subjection to God, and therefore to the powers that be,
by Him ordained, should be characteristic of all who know
the Lord. To meddle with them who are given to change
would be to associate with or assist men who by rebellion and
intrigue disturb the peace and order of society, delighting in
revolutions and plots against the established government.
In the Church too such men arise, who would subvert all
godly order and disquiet the minds of the saints. If left
severely alone, their capacity for evil is greatly hindered.
In worldly commonwealths, Christians are subjects, not
rulers. erefore it becomes all such to render to Caesar
what belongs to him, not interfering with political changes
and social upheavals. To fail thus to obey the word of God
will involve the unwise saint in many a snare; and when
the overthrow of the revolutionary leader comes suddenly,
“who knoweth the ruin of them both?” — that is, of the
upstart and his followers. See eudas and Judas of Galilee
(Acts 5:36, 37).
23 ese things belong also to the wise.
It is not good to have respect of persons in judgment.
24 He that saith unto the lawless, ou art righteous;
Him shall the people curse,
Nations shall abhor him:
25 But to them that rebuke him shall be delight.
And a good blessing shall come upon them.
26 All shall kiss his lips who giveth a just sentence.
From verse 23 to the end of the chapter seems to be a
kind of appendix to the book as originally sent forth. is
is indicated by the introductory sentence, “ese things
belong also to the wise.” Four subjects are taken up in
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289
this additional section, all of which have been previously
treated of, but are now, in two instances at least, somewhat
amplied. e topics are, the evil of respect of persons
in judgment; counting the cost; prejudiced witness; and
slothfulness.
Of the rst, the verses quoted treat. He who justies
the wicked makes himself rightly abhorred. He will draw
down upon his head the indignation of the upright. But
he who rebukes, or condemns, the guilty, will earn the
esteem of the people, and receive their blessing. All will
“kiss his lips” who gives a right sentence. e kiss, among
Eastern nations, was a symbolical act, denoting aection
and esteem.
Solomon himself is perhaps the best illustration in
Scripture of the righteous judge, until “He shall come
whose right it is to reign, and to execute justice throughout
the whole earth” (1Kings 2, and 3:16-28).
27 Prepare thy work without,
And make it t for thyself in the eld;
And afterward build thy house.
We have already noticed that the discourse of our Lord
recorded in Luke 14:28-30 seems to have had reference
to the principle enunciated in verse 6 above. is 27th
verse appears to have been also before Him. e one was
illustrated in His words about the king going out to battle.
is nds its counterpart and fuller explanation in the
warning drawn from the account of the man who began to
build, and was not able to nish. It is the part of wisdom
to count the cost, lest the undertaking be too great, and
prove but a monument of folly in the end. Such a reminder
was the tower of Babel, which overcondent men began
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sacrilegiously to build, but were unable to complete (Gen.
11:1-9).
28 Be not a witness against thy neighbor without cause;
And deceive not with thy lips.
29 Say not, I will do so to him as he hath done to me:
I will render to the man according to his work.
See note on Proverbs 20:22. To appear as a witness
against one’s neighbor, with the deceitful purpose of
accomplishing his ruin, because of real or fancied wrong,
and in order to procure revenge, is opposed to the holiness
that becomes a saint of God. e man of faith need not be
concerned about defending his good name, and certainly
will not be found falsely accusing his neighbor, however
much he may have suered through him. He can quietly
leave all in the hands of Him who will ever vindicate His
faithful servants.
It is an important point reached in the experience of a
believer when he learns to look back of all second causes
to God Himself. Only then can he say, “I have learned,
in whatsoever state I am, to be content” (Phil. 4:11). e
translators’ addition of the italicized word “therewith” really
mars the beauty of this lovely expression of subjection to
the will of God. Content to know His will is being carried
out, despite all eorts of the enemy to thwart it; such is the
condition of mind and soul described by the apostle. is
is a wonderful victory gained over the natural propensity
to see in persons and things around us cause for complaint
and dissatisfaction, and to be goaded on with a desire for
revenge.
See the remarks as to David’s behavior towards Shimei,
in the notes on Proverbs 20:22.
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30 I went by the eld of the slothful man,
And by the vineyard of the man void of understanding;
31 And, lo, it was all grown over with thorns,
And nettles had covered the face thereof,
And the stone wall thereof was broken down.
32 en I saw, and considered it well;
I looked upon it, and received instruction:
33 Yet a little sleep, a little slumber,
A little folding of the hands to sleep:
34 So shall thy poverty come as one that traveleth,
And thy want as an armed man!
See notes on Proverbs 6:10, 11, and 20:4. Graphic is the
portrayal of the sluggard’s eld, as by an eye-witness who
stood sadly gazing upon it, and pondered as he viewed its
desolation. orns and nettles ourishing, but fruit absent;
the wall broken down; and everything speaking of lack of
care, and slothful indierence. May we too gaze upon it,
and consider it well!
Verses 33 and 34 are the musings of his heart as he
meditated upon the unhappy scene. Sleeping when he
should have been laboring, the hour draws nigh when,
aroused by poverty coming like a man on a journey, and
want like a soldier in full armor, the sluggard will be
awakened too late to realize that his wasted opportunities
have gone beyond recall.
e spiritual lesson has already been animadverted
upon in the notes on the portions referred to above.
With this warning against sloth and laziness, the book,
as rst set forth, was brought to a close, unless the chapters
attributed to Agur and Lemuel were then part of it. If so,
the next section was inserted in its present place, by divine
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guidance we cannot doubt, when the work was issued in its
nal complete form.
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Proverbs Twenty-Five
1ese are also proverbs of Solomon, which the men of
Hezekiah king of Judah copied out.
AS already intimated, we now enter upon a portion
of this book, which did not form any part of it until the
days of Hezekiah, nearly three centuries after the death
of Solomon himself. Certain unnamed scribes, called in
the Septuagint, “the friends of Hezekiah,” rescued from
oblivion the maxims which form the ve next chapters. We
know from 1Kings 4:32 that the wise king “spake three
thousand proverbs: and his songs were a thousand and ve.”
Of the latter we know little. We have the Song of Songs,
the dirge of Ecclesiastes; and it seems likely that Psalm 127
and perhaps others were from his pen. e rest of his songs
God has not seen t to preserve. In the book of Proverbs
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we have already had before us over four hundred sayings
which he collated and handed down to future generations.
In the portion we now take up we nd many additional
proverbs; but whether transmitted orally or in writing,
from his days to the times of Hezekiah, we are not able
to denitely decide. e rendering “copied out” would
be in favor of the latter thought, but as the word is as
correctly translated “collected” (according to well-informed
Hebraists), we cannot be positive as to either position.
All the Christian needs to enable him to be certain of
their divine inspiration is the well-known fact that they
formed part of the Old Testament Scriptures when Jesus
authenticated all of the three great divisions of the Law,
the Prophets, and the Psalms.
2 It is the glory of God to conceal a thing;
But the honor of kings is to search out a matter.
3 e heaven for height, and the earth for depth,
And the heart of kings is unsearchable.
More than once is our attention called, in the Bible,
to the inscrutableness of God’s counsels and designs.
See Deuteronomy 29:29, and Romans 11:33, 34. As the
heavens are high above the earth, so, we are told, are His
thoughts above ours. It therefore becomes Him to conceal
from prurient curiosity His wondrous purposes.
But though He so acts, He would have those in authority
search earnestly His word that they may nd out His mind
and will. is is good and protable exercise.
As they delve into His hidden things, so He also
searches out the secret chambers of their hearts which to
their subjects are unknown. He keeps His own secrets,
even as they theirs, revealing the same only to a chosen few.
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Now all saints are kings unto God. erefore He would
communicate His mind to each one who studies to show
himself approved unto Him. May it be ours to be manifestly
kings in this happy sense!
See the words of the angel of the Lord to Manoah and
his wife (Judges 13:17, 18).
4 Take away the dross from the silver
And there shall come forth a vessel for the ner.
5 Take away the lawless from before the king,
And his throne shall be established in righteousness.
See note on Proverbs 17:3. As, by the removal of all
dross from melted silver, there is produced that which
suits the ner, so by the taking away of evil counselors and
lawless men from before a king, his throne is established in
righteousness. Notice, in Solomon’s history, the many evil-
doers who had to be judged ere he could occupy his throne
in safety and in quietness. See 1Kings 2 throughout.
e same principle abides in regard to the coming
kingdom of our Lord Jesus Christ. e wicked shall be
destroyed and all the transgressors rooted out of the land
when He returns in triumph to usher in the great day of
the Lord (2ess. 1 and 2; Rev. 19).
6 Display not thyself in the presence of the king,
And stand not in the place of great men.
7 For better is it that it be said unto thee,
Come up hither,
an that thou shouldst be put lower
In the presence of the prince whom thine eyes have
seen.
Our Lord’s parable in Luke 14:7-11 is the same in
meaning and similar in language. Undoubtedly He set
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high value upon this precious collection of wise and helpful
sayings.
at pride and love of approbation which leads one
unduly to put himself forward in the presence of the great
is almost certain to have a crushing rebuke. He who places
his own estimate upon his importance and takes his place
accordingly, will likely rate himself far higher than others
would, and so be forced in shame to give place to abler and
better men. e man who is content with the lowly seat
may be called to a higher one if found to be deserving of
such recognition. See David, chosen as king when but a
shepherd-lad (1Sam. 16).
8 Go not forth hastily to strive,
Lest thou know not what to do in the end thereof,
When thy neighbor hath put thee to shame.
See notes on Proverbs 24:5, 6, and 27. Only when the
matter is clearly of the Lord should one “go forth to strive.”
Too often saints are found like king Josiah meddling in
matters that do not concern them, to their shame and deep
grief. How signicant the words “After all this,” by which
the unhappy account of his failure in going out against
Pharaoh-necho is introduced, after a lifetime of carefulness
and of devotion to God; he “goes forth hastily” to take part
in what he should never have interfered with, and so meets
a dishonored death (2Chron. 35:20-24).
Compare our Lord’s words in Luke 12:57-59 and
14:31-33.
9 Debate thy cause with thy neighbor himself;
And discover not a secret to another:
10 Lest he that heareth it put thee to shame,
And thine infamy turn not away.
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Much trouble and mischief might be avoided if people
were careful to keep their dierences to themselves, in
place of spreading abroad information as to their shameful
quarrels. If the simple scriptural rule, “Tell him his fault
between thee and him alone,” were more generally acted
upon, how many misunderstandings might be put right at
once, in place of dragging on for long seasons and involving
an ever-increasing circle of persons who should properly
never even have heard of the case.
To go direct to one with whom there is danger of a
quarrel, and debate the matter in a gracious spirit with him
in secret, carefully keeping the matter from sharp ears and
prying eyes — this is what the proverb commends. Nor is it
only something commended. It is directly commanded by
God Himself. Happy shall His people be when it is taken
to heart and conscientiously acted upon! See Matthew
5:25, 26.
11 As apples of gold in pictures of silver,
So is a word tly spoken.
e imagery has puzzled most of the commentators.
Just what apples of gold might be is a question with many.
One supposes embroidery of golden apples among picture-
work of silver.
e explanation that seems most reasonable and
commendable is that, by golden, we are to understand a
rich yellow or orange color merely; not that the apples are
actually of gold. It might be citron fruit, or oranges upon a
silver platter; and many so understand it.
But the writer witnessed one day a most unusual
occurrence in the chief orange-growing district of southern
California; something, indeed, that none remembered as
having taken place previously. A fairly heavy fall of snow
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occurred during the height of the orange harvest. e trees
everywhere were covered with the silvery down, and as the
lovely view spread out before me, and I noticed the great
yellow globes hanging among the whitened boughs and
leaves, I exclaimed involuntarily, “Apples of gold in pictures
of silver!”
May not Solomon have gazed upon just such a scene?
Oranges, in his time, were plentiful in Palestine; and the
citron, a large fruit of the lemon variety abounds there still.
It is not unlikely that he had beheld a similar view, some
wintry day, to that which I have attempted to describe.
e eect would be lovely beyond all powers of pen to
make known, but equally lovely are right words spoken
at the proper time. See the words of Boaz to Ruth, the
Moabitess (Ruth 2:8-13).
12 As an earring of gold, and an ornament of ne gold,
So is a wise reprover upon an attentive ear.
A rebuke kindly administered by a wise man should, in
place of a rousing indignation, be esteemed as of greater
value than a costly present. Such were the words of Oded
the prophet to the host of Judah, and we nd them acted
upon as a message from God (2Chron. 28:9-15).
13 As the cold of snow in the time of harvest,
So is a faithful messenger to them who send him:
For he refresheth the soul of his masters.
In ancient times, snow was used in Palestine, very much
as ice is among us. In winter it was carefully put away so
as to be available for cooling drinks in the heat of summer.
e simile therefore is very easy to understand. As the cold
snow refreshes the reapers in the warm harvest days, so does
a dependable messenger refresh the soul of his masters. See
Jahaziel in 2Chronicles 20:14-17.
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14 Whoso boasteth himself of a false gift
Is like clouds and wind without rain.
See the contrast in Proverbs 18:16. When clouds are
seen in the sky, in a period of drought, men hope for
showers and are disappointed if they do not come. So when
one talks of making gifts but fails to fulll his promises, he
disappoints in the same way.
But Jude refers to this passage in regard to those who
profess to be gifted as teachers of the truth of God, but
who in reality have nothing for the souls of their hearers.
It is a common thing to see such men, self-condent and
positive as to their abilities and spiritual insight, but who
are bereft of all true godly discernment.
See the full description of such false gifts in Jude 11-13.
15 By long forbearing is a prince persuaded,
And a soft tongue breaketh the bone.
Continued kindness and forbearance are powerful
agents in overcoming obstinacy and angry passion,
which seem as unyielding as a bone. e latter, is a hard,
inexible thing, but a soft tongue is said to break it; that
is, mild, persuasive language can overcome where heated
terms and wrathful expressions would only arouse deeper
resentment. See David’s words to Saul after he had spared
that monarch’s life a second time (1Sam. 26:17-25).
16 Hast thou found honey?
Eat so much as is sucient for thee,
Lest thou be lled therewith, and vomit it.
See note on Proverbs 24:13,14. To eat honey in
moderation is good and healthful. Taken to excess it may
be very deleterious. e same is true of what it signies.
roughout the Old Testament, honey seems to
illustrate mere natural sweetness, hence it was forbidden
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to form part of the meat-oering which typied Christ in
His perfect sinless humanity (see Lev. 2). He never sought
solace in natural things, however pleasant or agreeable.
For us, they are permitted in their measure, but we need
to beware of making them the chief object before our souls.
Wives and husbands need to watch lest their aection
for each other, sweet and lovely as it is, crowds out the
things of God. So with the various joys and pleasures of
life. What is legitimate and wholly proper in its place,
may prove very detrimental to all spiritual growth if it be
permitted to become the supreme controlling power of
the life. A little honey on the end of the pilgrim’s rod is
desirable and helpful. Its abuse is another thing altogether.
See Jonathan (1Sam. 14:27).
So too, from the very diculties of the way, if met and
overcome in the fear of God may honey be extracted; but
to go about searching for it, is far dierent to receiving it
thankfully, when found in the carcass of a lion slain in the
power of faith. See Samson ( Judges 14:5-9, 14). Notice
verse 27 below.
17 Let thy foot be seldom in thy neighbor’s house;
Lest he be weary of thee, and hate thee.
e lesson is simple and important, but one which many
of us are slow to learn. e heart of the proverb is expressed
in one of our own, “Familiarity breeds contempt.” is is
one form of the honey, a too free indulgence in which
the verse above warns us. Even in the case of the best of
friends it is well that there should be some delicacy as to
continually visiting and intruding, for it is an easy thing
to wear out one’s welcome. Few of us can stand minute,
daily inspection without its being very much to our
disadvantage. It frequently happens that they who were
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the best of friends become the bitterest enemies, because
of neglect of so simple a Scripture as this.
More time spent in secret with God, and less spent
in gadding about among men, would result in far greater
prot to our souls and bring much more glory to our Lord
Jesus Christ. Consider the error to which “the younger
widows” were prone, and be warned thereby (1Tim. 5:13).
18 A man that beareth false witness against his neighbor
Is a battle-hammer (or, war-club), and a sword, and
a sharp arrow.
How little the slanderer considers the grief oft-times
caused to the innocent objects of his vicious tongue! As
war-like weapons, carrying pain and anguish in their wake,
are the hateful and cruel words they recklessly utter, often
destroying all peace of mind and arousing just indignation.
On the other hand, it is well for the injured one to take
all to the Lord Himself and leave it at His feet, accepting
it as part of the discipline of the path. To remember that
nothing can come to a believer but what divine love can
use in blessing, is to rise triumphant above the tongue of
slander and every other evil.
Nothing is harder for a wounded spirit and a sensitive
soul than to endure uncomplainingly untrue accusations.
Indignation against the false accuser, a determination to
clear oneself at all costs, if possible; to avenge oneself on the
evil-doer — how natural are all these things to the human
heart! But to go on, serenely looking to God for grace to
so live that all shall see the falsity of the charge; to commit
the keeping of my reputation to Him who permitted the
trial for my humbling; to own the righteousness of His
ways as I reect on the many occasions upon which I
have dishonored His name, however innocent I may be
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now — these are healthful exercises indeed. us I am kept
from taking things into my own hand, and can count upon
God to act for me, as of old He did for Job, for David, for
Daniel, and a host of others who had learned to commit all
to Him whose love is unchanging, and who never permits
a trial unless He discerns in the state of soul a “needs be”
for the aiction which His government permits. See verse
23 below.
19 Condence in an unfaithful man in time of trouble
Is like a broken tooth, and a foot out of joint.
What is more trying on the nerves and wearing on the
spirit than a broken tooth, or a dislocated foot? Anxiety and
inconvenience are ever present. So is it when dependence is
placed upon a faithless man, who deserts his post in time of
trouble. See John Mark (Acts 13:13; 15:37, 38).
20 As he that taketh away a garment in cold weather,
And as vinegar upon soda (natron),
So is he that singeth songs to a heavy heart.
e natron of the ancients is not the niter or saltpeter
of our times, but was a native mineral soda of Palestine,
which, when put in contact with an acid, would foam.
To take away a garment in cold weather would add
to the person’s discomfort, arousing indignation, even as
vinegar poured upon natron would eervesce. So one who
sang light frivolous songs to him who was of a heavy heart,
would only increase his distress and cause his anger to be
stirred.
ere is a time for all things. e merry-hearted love to
sing; the sad and grief-stricken prefer loving sympathy. See
Judah by the waters of Babylon (Ps. 137:1-4).
21 If thine enemy be hungry, give him bread to eat;
And if he be thirsty, give him water to drink:
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22 For thou shalt heap coals of re upon his head,
And Jehovah shall reward thee.
ese are the verses quoted, with the exception of the
last clause, by the apostle Paul in Romans 12:21. He there
takes them verbatim from the Septuagint.
It is certainly worthy of note that when a line of conduct
suited to Christians, who have entered into the precious
truths unfolded in Romans 3 to 8 inclusive, is in question,
the Holy Ghost should quote from this portion of the
Old Testament. is but bears out the remark made in the
introduction that here we have the behavior which becomes
the man of God basking in the full blaze of present truth.
Vengeance is to be far from the thoughts of the saint.
He is to show grace and compassion even to his enemies,
losing no opportunity to minister to their need. By so
doing, the re of love will soften their angry feelings, and
the Lord’s reward will be upon the soul who thus imitates
his Master, who said, “Love your enemies, bless them that
curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you” (Matt.
5:44). It would be the greatest incongruity for one who was
himself the object of grace to attempt to deal in judgment
with those who had wronged him. See Stephen (Acts 7:60).
23 e north wind driveth away rain:
So doth an angry countenance a backbiting tongue.
e receiver of stolen goods is as guilty as the thief. So
is it with the one who gives encouragement to another
to relate scandalous stories. Nothing is more conducive
to strife and sorrow among the people of God than the
repeating of matters that cannot prot, and that bring pain
to the one of whom they are related. But there is no surer
way to encourage the backbiter than by giving ear to his
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tales. If met by “an angry countenance,” and reproved in
the fear of God, the mischief might often be nipped in the
bud.
When people come with unsavory tales about absent
persons it would be well to meet them in the spirit that
David manifested towards Rechab and Baanah, for such
people are character-assassins (2Sam. 4:5-12).
24 It is better to dwell in the corner of the housetop,
an with a brawling woman in a wide house.
is is a repetition of Proverbs 21:9. It is not by mere
chance that the words are repeated, nor that several times
the wretchedness of dwelling with an insubject and
contentious woman is referred to. God has established an
order in creation which is not broken with impunity. See
Ephesians 5:22-24.
25 As cold waters to a thirsty soul,
So is good news from a far country.
e glorious gospel of the blessed God is, above all else,
that good news from a far country, which is to the thirsty
soul like a draft of clear sparkling water from a cold spring.
When, weary, famished, and ready to perish, the poor
sinner quas the living water, it becomes in his inmost
being a fountain springing up unto everlasting life. See the
woman of Samaria (John 4:6-29).
26 A troubled fountain, and a deled well,
Is a righteous man giving way before the lawless.
To the thirsty traveler a troubled fountain or an evil
spring deled with lth and impurities is a cause for
grief and vexation. So will a godly and upright man be
disappointed and pained to behold a righteous person set
at naught, or oppressed by those who have no principle and
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who refuse to subject themselves to law, either divine or
human. See Gedaliah and Ishmael (Jer. 41:1-3).
8
27 It is not good to eat much honey;
So to search after one’s own glory is wearisome.
See note on verse 16 above. e immoderate use of
honey is pernicious. Much more so is inordinate ambition.
He who lives but to glorify himself, will be wearied in the
search after vanity. Of this the entire book of Ecclesiastes
is witness. Also see God’s message to Baruch the son of
Neriah ( Jer. 45:6).
28 He that hath no rule over his own spirit
Is like a city that is broken down and without walls.
See note on Proverbs 16:32. Self-control is ever
important. is is the temperance of the New Testament.
Paul made it his object to keep his body under, that thus he
might make manifest the fact that he was not a reprobate
or castaway (1 Cor. 9:26, 27). Lack of this control of
himself sadly dishonored Noah, and that shortly after
world-government had been committed to him (Gen.
9:20, 21). Moses, too, of all men the meekest, failed in self-
government when angered at Meribah (Num. 20). May we
have grace given to hold our spirits in godly subjection,
that thus we become not like a city exposed to the ready
assaults of its enemies! Even when one is clearly in the
right, nothing so prejudices his case as losing control of
his temper, and uttering heated, hasty words. Others are
prone to forget the minor points of the evidence at such a
time, and to judge by the spirit manifested. erefore the
8 For a full exposition consult “e Weeping Prophet;
Reections on the Prophecy and Lamentations of Jeremiah.”
e same author and publishers.
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importance of exemplifying in our words and ways “the
meekness and gentleness of Christ.”
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Proverbs Twenty-Six
“THE fool,” so frequently mentioned, furnishes the
subject for the rst twelve verses. It should be born in mind
that the term as used here has no reference to one mentally
weak or incapable through simplicity. Fool and folly are
almost synonymous with sinner and sinfulness, though the
added thought of willfulness is needed to fully understand
many of the warnings and threatenings. Fools are those
who make a mock at sin, rejoicing in iniquity, and refusing
to heed the voice of wisdom.
1 As snow in summer, and as rain in harvest,
So honor is not seemly for a fool.
All are out of place and may cause serious inconvenience.
Snow in summer is injurious because it retards growth.
Rain during harvest greatly interrupts the reaper and
may even ruin the crop. So a fool in the place of honor is
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unsuitable and may cause much damage. He knows not
how to order his conduct and fullls the passage, “Man
being in honor abideth not, but is as the beasts that perish.”
See Nebuchadnezzar before his repentance (Dan. 4).
2 As the sparrow in wandering, as the swallow in ying,
So a curse causeless shall not come.
Fools are ever ready to curse and anathematize, often
to the great anxiety of ignorant and timid souls who live
in dread of the fulllment of their maledictions. But as the
sparrow and swallow cleave the air and pass quickly from
view, so shall it be with a curse uttered without cause.
A second interpretation is suggested by some who
conceive the meaning to be that no curse shall come upon
any one unless there be reason for it, but this really seems
involved in what is suggested above. Compare Goliath’s
curse (1Sam. 17:43).
3 A whip for the horse, a bridle for the ass,
And a rod for the back of fools.
See notes on Proverbs 10:13 and 19:29. To some the
order here will seem strange. We think of the horse as
requiring the bridle to check it, and the ass, the whip to
spur it on. But in Syria it is just the opposite. Horses are
not much used and are often exceedingly stubborn, while
the ass is apt to be too ready and needs to be held in by
bit and bridle to keep it at a proper gait. e fool is likely
to err on either side, and therefore must know the rod of
correction for his willfulness. e psalmist warns against
failing to render due obedience and therefore requiring bit
and bridle guidance (Ps. 32:9).
4 Answer not a fool according to his folly,
Lest thou also be like unto him.
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5 Answer a fool according to his folly,
Lest he be wise in his own eyes.
ough giving opposite directions, the two verses are too
closely connected to allow even cavilers to raise the charge
of contradiction. Time and manner need to be taken into
consideration when one is in conversation with a fool. To
answer him in the same scong and egotistical spirit that
he manifests, would be to sink to his level. If he rails, to rail
in return would be but to follow his evil example. But on
the other hand to allow foolish, unlearned statements to go
unchallenged without rebuttal, will but strengthen him in
his self-assurance and conceit. To expose his shallowness,
and reply convincingly to his folly may at least humble him
and give him to feel the need of fuller investigation. When
the men of Hezekiah answered not a word to the vapid
blasphemies of Rab-shakeh they obeyed the rst of these
instructions (2 Kings 18:36). When Nehemiah replied
so brusquely to the wretched pretensions of Sanballat he
acted according to the second (Neh. 6:8).
6 He that sendeth a message by the hand of a fool,
Cutteth o the feet, and drinketh damage.
7 As the legs of the lame are not equal,
So is a proverb in the mouth of fools.
8 As the binding of a stone in a sling,
So is he who giveth honor to a fool.
9 As a thorn-branch in the hand of a drunkard,
So is a proverb in the mouth of fools.
e same general subject is alluded to in each of these
couplets. To entrust a fool with an important message is
like cutting o the feet, or drinking a baneful draft. e
purpose will be thwarted, for the messenger cannot be
depended on. His feet might as well be amputated, so far as
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his carrying the word correctly is concerned. Or it may be
that we are to think of the sender rather than the one sent.
In that case it would be as sensible to cut o his own feet or
to drink what is injurious as to entrust a message to a fool.
Looked at from either standpoint, it conveys the thought
of vexation and delay. Jonah played the part of such an
envoy before he was brought to see his sin (Jonah 1).
e lame because of their unequal legs walk with a
halting uncertain gait. When he who is not himself a child
of wisdom attempts to use her speech, he too halts and by
his uncertain words and ways makes known his folly. Such
was Saul among the prophets (1Sam. 19:24).
e rst part of verse 8 is somewhat ambiguous, and
has been variously rendered. e margin of our English
Bibles suggests, “As he that putteth a precious stone into a
heap of stones,” which implies that to honor a fool is like
casting a costly jewel among the common stones by the
wayside — it is unvalued. Others read “putting into a purse
a stone of the heap.” at is, as it would be foolish to put
carefully into one’s purse a useless bit of stone, it is equally
foolish to bestow honor upon one who does not deserve it.
Both the above would be true enough; but many
scholars do not think that either of them is intended or
implied here. e common version would seem to mean
that it is as senseless to honor a fool as to bind a stone in a
sling and then try to throw it. is seems well-supported,
and appears to be the proper interpretation. See Herod
(Acts 12:20-23).
A thorn-branch when in the hand of a drunkard is
almost certain to prove harmful to himself and others.
e same is true when a fool sets up to teach. He will but
destroy himself and those who give heed to him. Consider
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what God has said as to Shemaiah the Nehelamite (Jer.
29:30-32).
10 e great God that formed all things
Both rewardeth the fool, and rewardeth transgressors.
Scholars are very far from agreement among themselves
as to the exact meaning of the Hebrew in this text. For
want of better authority we keep to the authorized version,
which at least expresses a solemn truth that is often
insisted on in the word of God. Judgment, though it seem
to tarry, is sure for all fools and transgressors. Nothing can
turn this aside. God shall render to every man according
to his deeds. Stuart and Muenscher read “As an arrow that
woundeth every one, so is he that hireth a fool, and he
who hireth wayfarers.” at is, to hire wicked or unknown
persons is to invite disaster.
e rendering of the R. V. is practically the same as this:
“As an archer that woundeth all, so is he that hireth a fool
and he that hireth them that pass by.” ere seems to be
little clearness in the A. V. margin: “A great man grieveth
all, and he hireth the fool, he hireth also transgressors.”
J. N. Darby reads, “A master roughly worketh every one:
he both hireth the fool and hireth passers by.” He owns in a
note that it is a “dicult verse.” His rendering is ambiguous,
but seems to convey the thought that, to a master, it is a
small matter whom he hires, so long as he gets the work
accomplished.
11 As a dog retumeth to his vomit,
So a fool repeateth his folly.
e horrible habit of the dog that eats again the lthy
food it has ejected from its stomach, is a suited picture of
him who leaves his folly for a time, only to return to it with
eager zest later.
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e apostle Peter applies the proverb to those who,
having professed to know the saving grace of Christianity,
go on for a time in an upright way, but when exposed to
their old temptations, not only fall into their former sins,
but turn back to them with avidity and delight, thereby
manifesting that the heart had not really been renewed.
Such persons are often supposed to have been children of
God, but now are considered to have lost the salvation they
once enjoyed, and to have become again children of wrath.
Such teaching as this is unknown in Scripture. All who
come to Christ receive eternal life and shall never perish.
ey are forever linked up with Himself. e precious life
such have received is “eternal life” — non-forfeitable.
9
Peter refers to persons who only had outwardly reformed
their lives, but who were never truly converted to God, as
a careful study of his words will make evident. He says,
“For if after they have escaped the pollutions of the world,
through the knowledge (or, acknowledgment) of the Lord
and Saviour Jesus Christ, they are again entangled therein
and overcome, the latter end is worse with them than the
beginning. For it had been better for them not to have
known the way of righteousness, than, after they have
known it, to turn from the holy commandment delivered
unto them. But it is happened unto them according to the
true proverb, e dog is turned to his own vomit again;
and the sow that was washed to her wallowing in the mire”
(2Pet. 2:20-22). Now if the previous part of the chapter be
looked at, it will at once be seen that he has been writing
of false teachers and false profession throughout: persons
who would take up Christianity as a system, even with a
9 See “Concurrent Blessings” in “e Only Two Religions” by
the same author, and to be had of the same publishers.
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view to pervert it, but who had never known its power.
Such people might go on for a time as though really born
of God, but their true state would at last be manifested.
Giving up their unsatisfactory profession and relapsing
into their old ways, they would become apt illustrations of
the truth of this proverb.
Be it noted that a dog in Scripture never illustrates a
believer, but is often used to picture a false teacher. See Paul’s
warning in Philippians 3:2 and notice Isaiah’s description
in his prophecy (Isa. 56:10-12). It is these dogs who turn to
their vomit again, even as a sow that has been washed goes
back, when opportunity presents itself, to her wallowing in
the mire. Had the sow been changed into a sheep (the type
of a Christian) it would no longer delight in mud and lth.
A sheep may fall into the mire, but if so, it will never be at
rest again till it is free from it. A sow nds in it its natural
element. is marks the dierence between a real saint
of God and a mere reformed hypocrite. Peter and Judas
aptly picture the two classes. e look of Jesus broke Peter’s
heart and resulted in his restoration. Judas was controlled
by his covetous spirit to the last, until remorse set in, but no
repentance toward God. See the notes on Proverbs 14:14.
12 Seest thou a man wise in his own eyes?
ere is more hope of a fool than of him.
See verse 5 above. Arrogant self-assumption and
fancied superiority to all instruction place a man hopelessly
beyond the reach of help. e out-and-out fool, who does
not pretend to anything better than his folly and iniquity,
is easier delivered than the pedantic egotist who makes a
great profession of knowledge and piety but is thoroughly
in love with his own ways. Against this wretched state we
are warned in Romans 12:16.
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Having considered the fool in various aspects, the
sluggard is next held up to view; the four following verses
having to do with him.
13 e sluggard saith, ere is a lion in the way;
A lion is in the streets.
14 As the door turneth upon its hinges,
So doth the sluggard upon his bed.
15 e sluggard hideth his hand in the dish;
It is wearisome to him to bring it to his mouth.
16 e sluggard is wiser in his own eyes
an seven men that can render a reason.
See notes on Proverbs 13:4; 15:19; 19:15; 20:4; 21:25,
26; 24:30-34. e sluggard is the man we are all familiar
with; one who means well, but accomplishes nothing,
because of continued procrastination. If there are no real
diculties, he will imagine them, and they then become as
real to him as if actually existent. He cannot go out upon
the streets because there is a lion in the way, though others
see no danger. e man of determination would go forth in
the strength of the Lord, and rend the lion as Samson did;
but not so with the slothful man. Any paltry excuse will
keep him within doors. Compare Proverbs 22:13.
In olden times doors were not hung upon hinges, but
turned upon pivots, thus moving frequently, but never going
anywhere. ey turned on the pivot, but did not move from
it. So with the sluggard; he is constantly expecting to be up
and doing, but remains upon his bed, tossing from side to
side.
Even when seated at the table, he is almost too lazy to
carry his food from the dish to his mouth. It is the extreme
of slothfulness, but in warm climates is not an untrue
description. See Proverbs 19:24.
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315
Despite his lack of purpose and determination, he is
wiser in his own eyes than any number of men who are
characterized by tact and energy. He can invent excuses
and plausible arguments in unlimited quantities to justify
his disgraceful behavior; and neither the disgust nor the
anger of better men than himself will aect him.
is lack of purpose is sometimes found among young
saints, and can only result in the breakdown of their
testimony. Rather be overzealous than play the part of the
sluggard. See Joash king of Israel, and Elisha the prophet
(2Kings 13:14-19).
17 He that passeth by, and meddleth
with strife belonging not to him,
Is like one that taketh a dog by the ears.
To meddle with other people’s quarrels is always foolish,
and often dangerous. Dogs in Syria are wild and savage. To
take one by the ears would be to needlessly expose oneself
to injury and suering. It is the part of wisdom to let
them severely alone, a custom that is commonly followed.
In the cities they swarm in great packs, and are useful as
scavengers; but no one pretends to control or interfere with
them.
So when others are in strife, it is well for the passer-
by to avoid interference, and to let people settle their own
dierences between themselves, unless he be appealed to
by those who are disputing, when he may be able to act the
part of a peacemaker. Moses found his brethren bitterly
to resent his unasked-for mediation when they strove
together (Ex. 2:13, 14).
18 As one who feigneth himself mad,
Who casteth about darts, arrows and death;
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19 So is the man that deceiveth his neighbor,
And saith, Am not I in sport?
To wantonly perpetrate unkind tricks upon one, and
then, after having caused serious inconvenience, and
perhaps heavy loss, to attempt to laugh it o as mere
amusement is to act like a man pretending to madness and
nding his sport in working injury upon others. Deceit
in the name of pleasure is as much to be decried as in
anything else. Sobriety and a concern for the welfare of
one’s neighbors will cause such things to be sedulously
avoided. Amusement at the expense of another’s suering,
none but a most thoughtless and selsh person will engage
in. See Proverbs 10:23, and 2Peter 2:13.
20 Where no wood is, there the re goeth out;
So where there is no talebearer, contention ceaseth.
21 As coals are to burning coals, and wood to re,
So is a contentious man to kindle strife.
22 e words of a talebearer are as dainty morsels,
And go down into the inner chambers of the soul.
See notes on Proverbs 11:13; 16:27, 28. Already we
have had our attention frequently directed to the evil
of talebearing. But because we are so slow to learn, we
have added instruction in regard to what has become in
many places a blighting curse among the people of God.
Happy is the assembly of saints that does not number a
backbiter or talebearer among its members! As re goes
out for want of fuel, when there is no wood to add to it,
so, many diculties disappear when there is no whisperer
to go about perpetuating strife. But, as when coals are
added to burning coals, so is a contentious man to cause
ill-feelings to be inamed, and malice and hatred to burn
more strongly than ever. It is a wretched business, going
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about from one to another, stirring up unholy passions, and
making unhappy matters all the more dicult to adjust. For
the words of a talebearer are by many devoured as though
they were choice titbits, which go down into the depths of
the being, and are often ineradicable. See Proverbs 12:15,
and 18:8.
23 Burning lips and a wicked heart
Are like a potsherd covered with silver dross.
24 He that hateth, dissembleth with his lips,
And layeth up deceit within him;
25 When he maketh his voice gracious, believe him not;
For there are seven abominations within his heart.
26 His hatred is covered by deceit,
But his wickedness shall be disclosed before the
congregation.
27 Whoso diggeth a pit shall fall therein:
And he that rolleth a stone, it will return upon him.
28 A lying tongue hateth those who have been crushed by it;
And a attering mouth worketh ruin.
One who makes fervent protestations of love and
aection, while all the time his heart is bent on evil, is like a
cheap earthen vessel that has been veneered with a coating
of drossy silver. Such an article appears to be of value, but
is really worthless. So with the hypocritical professions of
the atterer. His burning words are only uttered to cover
the corruption of his purposes. Hating the object of his
attentions, he will endeavor to deceive by fair speech; but
his heart is full of abominations, and he is not to be trusted.
He endeavors to cover his malice by falsehood, and for a
time may succeed; but eventually his true character shall be
manifested openly.
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Having digged a pit for his neighbor, he shall fall into
it himself, as did the fawning sycophant Haman, who
by attery and apparent zeal for the honor of Ahasuerus
won from him permission to destroy all the Jews, but was
discovered in his perdy, and hanged on the gallows he
had made for Mordecai. He was as one who had rolled a
stone up a hillside, which, breaking loose, returned with
crushing force upon him. e courtiers who by similar
means induced Darius to promulgate the decrees which
they thought would result in Daniel’s destruction, were
brought, in the end, to the fate which they hoped would
have been his.
e last verse expresses a truth which has long been
recognized among all nations, and is preserved in
proverbial form among many peoples. “It is common for
men to hate those whom they have injured” is the English
rendering of the saying of Tacitus. Conscious of having
wronged another, and being determined not to confess it,
the dissembler will store his heart with hatred against the
object of his wrongdoing.
He who has debtors may graciously forgive them; but he
who is in debt is very apt to cherish the bitterest animosity
against the one from whom he has borrowed. One may
readily overlook an injury, while he who has done another
a favor will often be hated for his kindness, and Ill-will be
added to displeasure. is is so common among fallen men
that it hardly needs comment.
To hide his wretched feelings, such a one will atter
with his lips while all the time he is plotting the ruin of
his victim. It is the sin which in Judas Iscariot became, as
it were, incarnate! May every Christian learn to avoid it as
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most revolting and disgusting, and altogether opposed to
the transparency of the spirit of Christ.
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Proverbs Twenty-Seven
321
179090
Proverbs Twenty-Seven
PROCRASTINATION is a snare which often results
in ruin. Against this error the rst verse solemnly warns
every reader.
1 Boast not thyself of to-morrow;
For thou knowest not what a day may bring forth.
e present is given man in order that he may act
in view of the future. To defer until the morrow what
should be attended to to-day is the sad mistake which
has destroyed untold thousands. e old Spanish proverb
says, “e road of by and by leads to the house of never;”
while another trite saying reads, “e way to hell is paved
with good intentions.” e English are fond of quoting,
“Procrastination is the thief of time;” and it is likely that
every nation has some maxim intended to remind one of
the warning of our verse. Yet, alas, how prone we all are
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to leave for tomorrow matters which should be settled at
once!
In nothing is this more manifest than in regard to the
great question of the salvation of the soul. Again and again
Scripture presses upon men the importance of an immediate
settlement of this matter of tremendous moment. “Today if
ye will hear His voice, harden not your hearts.” “Behold,
now is the accepted time; behold, now is the day of
salvation.” “Come now, and let us reason together, saith the
Lord” (Heb. 3:7, 8; 2Cor. 6:2; Isa. 1:18). ese are but a
few of many such calls to instant decision. Yet what is more
common than to nd people putting o a nal settlement
till, like Festus, they have a “more convenient season,”
which in many instances is never found! e uncertainty of
health, reason, and of life itself, all alike loudly cry, “Boast
not thyself of to-morrow.”
Pharaoh said “Tomorrow,” when he should have said
“Today,” and the morrow found his heart as hard as the
nether millstone, beyond the reach of repentance or
concern (Ex. 8:10).
If the reader is unsaved, let me remind him of ve
important reasons why he should not delay in coming to
Christ.
First — Every day spent in sin is a day lost. e only
true life is that which is lived for God. ose who are
saved always regret not having turned to the Lord earlier,
because they nd such true joy and peace in the path of
the just, which shines ever brighter and brighter unto the
perfect day.
Second — Every day spent in procrastination is adding
to the terrible number of things you can never undo. It is
often forgotten by the young that even though saved and
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323
forgiven at last, there are consequences of their sins which
will never be blotted out. We have an inuence on others,
for good or ill, that a future change of ways can never
utterly destroy. en, sin leaves its eect upon our minds
and bodies — an eect that lasts through all time. It was
this a father meant to impress upon his son when he bade
him drive a handful of nails part way into a clean, smooth
post. With great delight the lad did as he was bidden.
“Now, my boy,” said the father, “draw them out.” is was
soon successfully accomplished. “Now take out the holes,”
was the next command. “Why, father,” exclaimed the child,
“that is impossible!” So we may think of the forgiveness
of our sins as a drawing out of the nails; but, let us never
forget, the marks remain. erefore the wisdom of ceasing
at once to do what can never be undone.
ird — It is possible that at any moment conviction of
sin may pass away from the troubled soul, and that God may
cease to speak to you any longer by His Holy Spirit. Many
a man, or woman, has, by long resisting the Holy Ghost,
reached a point where, like Pharaoh, the heart refused to
respond to further entreaties or warnings. Such people are
often said to be “gospel-hardened”; and the designation is
all too correct.
Fourth — Ere tomorrow, Death may claim you for his
prey. Even as you read these lines, he may be feeling for
your heart-strings. David said, “ere is but a step between
me and death”; and so it is with any of us. Before tomorrow,
sinner, your lips may be silent, your heart be still, your form
be cold, and your soul in hell!
Last of all, you should not forget that the Lord Jesus
Christ is coming again. He may return from heaven to
call all His redeemed away (according to 1ess. 4:13-
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18) ere you lay down this book. No event has to transpire,
no prophecy to be fullled, before that great and solemn
moment arrives. “In such an hour as ye think not,” the
day of grace may be brought to a close, and the days of
vengeance begin for all who have rejected, or merely
neglected, so great a salvation.
Knowing not what a single day may bring forth, it is
surely the part of wisdom to turn at once to God, owning
your sins and trusting His grace!
2 Let another man praise thee, and not thine own mouth;
A stranger, and not thine own lips.
Self-praise always bespeaks ill-breeding and a lack of
realization of the tness of things. If others extol, go on,
humbly looking to God to keep you in a spirit of meekness
and lowliness; for you know far more about your own
failings than any other can. Boasting in your attainments
or abilities is obnoxious, and opens the door to criticism of
a severe character. See the men of Ephraim and Manasseh
(Josh. 17:14, 15).
3 A stone is heavy, and the sand weighty;
But a fool’s wrath is heavier than them both.
It is because of its unreasonableness that a fool’s wrath
is so heavy. He will listen to no explanations, and will view
with malice and suspicion all attempts to appease him.
Better far to leave such a man to himself than to stripe
with him, for he is incapable of sound judgment. Treat him
as Hezekiah commanded his nobles to act towards Rab-
shakeh (Isa. 36:21).
4 Wrath is cruel, and anger is outrageous;
But who is able to stand before jealousy?
After all, wrath, of which the previous verse has spoken,
is a brief tempest of the mind, and anger a passing emotion.
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Both are to be dreaded while they last; but jealousy far
more, for it abides when all outward evidence of it has
disappeared. “Jealousy is as cruel as sheol.” See the brothers
of Joseph (Gen. 37).
5 Open rebuke is better than secret love.
6 Faithful are the wounds of a friend;
But the kisses of an enemy are deceitful.
True love will lead me to be faithful with my brother if
his steps are declining from the path of rectitude. While
avoiding a captious, faultnding spirit, I will seek to recover
his soul if he has gone astray. In so doing, I may have to
wound, but such pains are faithful, and reproof in grace
is better far than love kept concealed, which forbids my
drawing his attention to his faults. An enemy may lavish
kisses and tokens of aection at such a time, overlooking
the evil and bolstering the wrongdoer up in his unrighteous
cause, but they are deceitful manifestations, like the kiss of
Judas. How faithful was Paul to Peter and Barnabas, and
to the beloved Galatians, dear as all assuredly were to him
(Gal. 1 and 2).
7 e full soul tramples on a honeycomb;
But to the hungry soul every bitter thing is sweet.
e verse has been paraphrased as follows: “e
pampered glutton loathes even luxurious food; but he
who is really hungry, will eat even indierent food with a
high relish.” It is need that gives appetite and enjoyment
for what would otherwise be despised. To many, the word
of God is one of these bitter things; but when the soul
is hungry it becomes sweet as honey. See the little books
eaten by Ezekiel and John (Ezek. 3:1-4; Rev. 10:9, 10).
8 As a bird that wandereth from her nest,
So is a man that wandereth from his place.
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e Lord has given “to every man his work,” and we
may also say, to every man his place. “But now, hath God
set the members everyone of them in the body, as it hath
pleased Him” (1Cor. 12:18). He who, in dependence on
the Lord lls his appointed niche and maintains his proper
place, shall nd rich blessing; but as a bird that wanders
from its nest exposes itself to danger and suering, so is it
with him who turns away from his sphere.
Looking at it in another way, we may apply the principle
to assembly life. ere is a place where God would have all
His children gathered — to the peerless Name of the Lord
Jesus Christ. He who, having known the joy and blessedness
of this, wanders from it because of fancied slights, or any
cause whatever, is like a homeless bird that has forsaken its
nest. See Demas (2Tim. 4:10).
9 Ointment and perfume rejoice the heart;
So doth the sweetness of a man’s friend by hearty
counsel.
10 ine own friend, and thy father’s friend, forsake not;
And go not into thy brother’s
house in the day of thy calamity:
For better is a friend that is near, than a brother far
o.
Loving, solicitous counsel on the part of a true friend
is as refreshing and stimulating to the soul as oil and
perfume are to the body. In a warm, dry atmosphere and an
enervating climate like that of Palestine, it was, and is, very
soothing and invigorating to be anointed with oil; while
sweet and stimulating perfumes are employed to rouse
the dormant sensibilities and are found to be exceedingly
grateful and refreshing. Happy is the man who has a friend
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of this character. It was such a one that David found in
Jonathan.
When grief and calamity fall suddenly, it is far better to
have a tried friend like this to turn to, than to be dependent
on relations, however near, who may after all lack the heart
and aection that marks the other. Time and distance are
powerful forces for the weakening of family ties, as many
have learned to their sorrow. Well it is for each to know
that Friend who sticketh closer than a brother! See notes
on Proverbs 17:17 and 18:24.
11 My son, be wise and make my heart glad,
at I may give an answer to him that reproacheth
me.
e obedience and careful behavior of a wise son will
reect glory upon his solicitous parent. When there is
willfulness and disobedience the father will be reproached
with not having properly trained his ospring. For us,
who are “sons of God, through faith in Christ Jesus,” the
admonition is important. By walking worthy of Him who
hath called us, we shall glorify before men our Saviour-
God and Father. How often do wicked men reproach Him
for the follies of His children! David’s sin gave occasion
for the enemies of the Lord to blaspheme, and therefore it
was that the child of Bathsheba had to die (2Sam. 12:14).
12 A prudent man foreseeth the evil, and hideth himself;
But the simple pass on and are punished.
It is a repetition of Proverbs 22:3. See previous notes.
How great must be the concern of the God you are
neglecting, unsaved one, that again He should remind you
of the importance of looking well to the future and hiding
yourself in Christ ere the evil fall, and there be no remedy!
If after this second warning you pass carelessly on to your
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well-deserved doom, “What wilt thou say when He shall
punish thee?” (Jer. 13:21).
13 Take his garment that is surety for a stranger,
And take a pledge of him for a strange woman.
is too is a repetition of a proverb given in the rst
great division of our book. See Proverbs 20:16. We are not
to suppose that it is mere chance that caused the friends of
Hezekiah to duplicate several of Solomon’s wise sayings in
this way. It is rather that God would by this means bring
home to our attention, in a special manner, the importance
of the instruction they contain. He who neglects such full
testimony is verily guilty, and deserves no sympathy when
he has to reap as he sowed.
14 He that blesseth his friend with a loud
voice, rising early in the morning,
It shall be counted a curse to him.
ere is a vein of easily perceived irony in these words.
He who makes it a point to declare his protestations of
aection and interest beneath one’s window, with loud,
garrulous tones, early in the morning, when the object
of his attentions would fain rest, makes himself utterly
obnoxious, and his blessing becomes rather a curse. Blatant
uncalled-for words of praise are always to be dreaded. ey
generally manifest insincerity of heart and a lack of ne
sensibilities, that are most repugnant to a person of the
opposite temperament. e Italians say, “He who praises
you more than he is wont to do, either has deceived you,
or is about to do it.” See Absalom and the men of Israel
(2Sam. 15:1-6).
15 A continual dropping in a very rainy day,
And a contentious woman are alike;
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329
16 Whosoever hideth her hideth the wind,
And the ointment of his right hand which bewrayeth
itself.
See notes on Proverbs 21:9,19. No better comment
could be written on the rst of these verses than Dr.
ompson’s description of a Palestine rain-storm. He
says: “Such rains as we have had thoroughly soak through
the at earthen roofs of these mountain houses, and the
water descends in numberless leaks all over the room. is
continual dropping — tuk, tuk — all day and all night, is the
most annoying thing in the world, unless it be the ceaseless
chatter of a contentious woman.” He who endeavors to
hide from others the annoying fact that such a disagreeable
person shares his home, is like one who tries to hide the
wind, or who seeks to keep people from detecting the
fragrance when his right hand is anointed with perfumed
oil. Ahasuerus considered Vashti as having oended in this
way when she shamed him before all his nobles by defying
his command (Esther 1:10-20).
17 As iron sharpeneth iron,
So a man sharpeneth the countenance of his friend.
As by friction, one iron instrument is sharpened and
polished by contact with another, so we may be a help to
each other by interesting and protable intercourse and
exchange or thought. A recluse is always a very one-sided
man. He who would be a blessing to his fellows must
mingle with them that he may learn to understand their
needs and their sorrows, as well as that he may nd gain by
what in them is superior to his own knowledge or virtues.
Among Christians, fellowship one with another is precious
indeed, and becomes increasingly sweet as the days grow
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darker. How protable to a Timothy the association with a
Paul! (2Tim. 3:10, 11).
18 Whoso keepeth the g-tree shall eat the fruit thereof;
So he that regardeth his master shall be honored.
Fidelity, in whatever service one may be entrusted with,
assures its reward in due time, even as the caretaker of
the g tree would be duly entitled to partake of its fruit.
Let the Christian remember that his Master is in heaven,
and that he who regards Him and keeps His word in this
the day of His rejection, shall be honored when the day
of Christ has come. Meantime let him labor on, strong in
faith, giving glory to God, and the reaping-time is sure, as
with the husbandman of 2Timothy 2:6.
19 As in water face answereth to face,
So the heart of man to man.
Of all mirrors, clear water is perhaps the most primitive.
As the reected image answers to the face of him who is
looking into it, so does one man’s heart answer to another’s.
“ere is no dierence.” However much men may seem to
dier through hereditary characteristics, education, or the
lack of it, environment, or experience; the fact remains, that
all have the same evil corrupt heart, which is deceitful above
all things and desperately wicked. No one has ground for
boasting over another. All are sinners needing a Saviour.
erefore, if I would show a man his sinfulness, I need
but to describe in a measure the evil of my own heart, and
he is likely to think I have been privately informed as to his
faults and am exposing him publicly! How often have men
thus reasoned when some faithful preacher was declaring
the terrible nature of the center of man’s moral being, while
yet altogether ignorant of the actual state and behavior of
his auditors!
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Blessed it is that, if all are alike sinners, for all a Saviour
has been provided. See the “No dierence” gospel as
expounded by the Holy Spirit in Romans 10:5-13.
20 Sheol and destruction are insatiable,
So the eyes of man are never satised.
is verse but helps to seal the truth of the previous
one. In this all men are the same. e natural heart will not
permit the eyes to be satised. ere is in man a capacity
likened to sheol and destruction. Let him get all he may, he
still yearns for more. is is the great lesson of the book of
Ecclesiastes. ere, we nd a man with a heart so large that
all the world could not ll it. In the Canticles, on the other
hand, we have an Object so great that the heart cannot
hold it, but the cry goes up, “I am sick of love.” It is Christ
alone who can thus meet every craving of the soul, and
more than satisfy all who nd in Him the object of their
deepest aections. See Proverbs 30:15, 16.
21 As the ning-pot for silver, and the furnace for gold,
So is a man tried by his praise.
ere is no hotter crucible to test a man than when
he is put through a re of praise and adulation. To go on
through evil report, cleaving to the Lord, and counting
on Him to clear one’s name is comparatively easy, though
many faint in such circumstances; but to humbly pursue
the even tenor of his way, undisturbed and uplifted up by
applause and attery, marks a man as being truly with God.
Hundreds have prospered in soul when in adversity, who
have failed grievously through prosperity. Gideon becomes
a warning to all who are in danger of being carried away by
undue appreciation (Judges 8:22-27).
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22 ough thou pound a fool in a
mortar among wheat with a pestle,
Yet will not his foolishness depart from him.
Folly is bound up in the heart of the fool, and after long
years of willfulness has become part of his very being. To
beat him as one beats grain in a mortar will not deliver him
from his wickedness. In childhood the correction properly
administered might have had good eect (Prov. 22:15), but
having permitted his character to develop itself, it is now
too late to seek to eradicate the foolishness by corporal
punishment. Nor will moral suasion eect the desired
result, for the fool is deaf to all entreaties and cares for
nothing but doing his own pleasure. It is a dreadful state
to be in. God alone can awaken such a one to a sense of
his guilt and his danger, and turn him from his folly. See
Jeremiah 13:23.
23 Be thou diligent to know the state of thy ocks,
And look well to thy herds:
24 For riches are not forever,
Not even the crown from generation to generation.
25 e hay appeareth, and the tender herbage showeth itself;
And the herbs of the mountains are gathered in.
26 e lambs are for thy clothing,
And the goats are the price of the eld:
27 ou shalt have goat’s milk enough for thy food,
For the food of thy household,
And for the maintenance of thy maidens.
Faithful shepherd-service results in suited provision for
oneself and those dependent upon him. Wealth is eeting
and riches soon pass away. See note on Proverbs 23:4, 5.
erefore the importance of earnest persistent endeavor
and careful adherence to duty. Even a crown endureth not
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forever. Dynasties rise and fall in this world of changes.
But he who plods on, husbanding his resources and wisely
attending to the care of his ocks will have both food and
clothing thereby; and what more does the wealthiest enjoy?
We may see in these verses also a picture of pastoral care
among the sheep and lambs of Christ’s ock. His word
to Peter was “Feed my lambs,” and “Shepherd my sheep.”
Wherever He has implanted the pastor’s heart this will be
the result. Such a one will look well to the state of the
ock; not, however, with a view to pecuniary prot, nor as
lording it over his own possessions, but out of pure love for
the members of Christ. Nor will he be without reward. It is
sure to come in the end, though he labor not for it. “When
the chief Shepherd shall appear, ye shall receive a crown of
glory that fadeth not away.” See Peter’s word to the elders
in his rst epistle, 1Peter 5:1-4. In Jacob’s defense to Laban
we are reminded of what this shepherd-service may mean
if carried out conscientiously (Gen. 31:40).
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179091
Proverbs Twenty-Eight
NONE are so cowardly as those who are carrying about
a guilty conscience. Such are terried by their own thoughts
and take fright at a shadow. Of them the rst verse treats,
and contrasts them with the righteous.
e lawless ee when no man pursueth;
But the righteous are bold as a lion.
Sin keeps men in continual dread; but the consciousness
that one is seeking to please God, and walk in righteousness
before Him and before men, inspires with holy condence
and almost superhuman courage. No lion was bolder in
facing his foes than have been naturally weak and timid
men and women when martyred for Christ’s sake. Contrast
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the army of the Syrians with Elisha the prophet (2Kings
7:6, 7; and 6:8-17).
2 For the transgression of a land many are its princes;
But by a man of understanding and knowledge its
stability shall be prolonged.
Transgression here seems to bear the sense of rebellion
against lawful authority. When a people refuse to own
the powers that be as ordained of God, they are likely,
in a disrupted state of society, to be exposed to the evil
machinations of various leaders, each one jealous of
the other; hence their princes or rulers are many, and
continually changing.
In contrast to so unsettled a state, that land is happy
indeed which is ruled over by a wise and understanding
governor, who long occupies his seat of authority.
Among the Arabs, a dreadful malediction is implied in
the words, “May God multiply your sheiks.” No people or
country can prosper when exposed to frequent alterations
in the executive power. e state of Judah, after the carrying
away of Zedekiah, is an apt illustration of this, as also much
of the history of the Judges.
3 A poor man who oppresseth the poor,
Is like a sweeping rain that leaveth no food.
Obscure men, when suddenly elevated to positions of
trust and condence, are likely to be far harder on those
of their own former class than one born in a dierent
station of life. Such, often, seem utterly bereft of pity
and compassion, and may well be likened to a sweeping
rain, which instead of helping the crop to mature, washes
away all the seed and leaves no food. It was this that made
the publicans of our Lord’s day to be so detested by the
populace. Members of the chosen race themselves, hated
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and despised therefore by the Roman power; they yet took
service under that very authority and used their positions
as a means of oppressing their poor countrymen. See the
protestation of Zacchaeus, who declares he had not acted
according to the ordinary custom (Luke 19:8).
4 ey that forsake the law praise the lawless;
But such as keep the law contend with them.
5 Evil men understand not judgment;
But those who seek Jehovah understand everything.
It is natural that men who have themselves forsaken the
law should praise those who follow in the same crooked
path. When a man is always ready to excuse unrighteousness
in others it generally bespeaks an uneasy conscience as to
his own ways. ey who walk uprightly are able to convict
those who do not. ere is a corresponding moral state
which enables them to weigh matters aright.
Evil men are blind to true justice, because of the
iniquity of their own lives. ose who put the Lord always
before them, and who are exercised concerning His glory,
are enabled to understand everything; that is not in an
unlimited sense, but everything pertaining to rectitude
of life and just judgment. See the Spirit-anointed ones of
1John 2:20, 27.
6 Better is the poor that walketh in his uprightness,
an he that is perverse in his ways, though he be
rich.
e honest poor may take comfort in the estimate
that God puts upon them. In His sight they are far to be
preferred to the perverse rich. Poverty is indeed a sore trial
and often entails much sorrow, but it is not to be compared,
to the unhappiness of the godless wealthy man, who sows
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the wind to reap the whirlwind. Contrast Dives and
Lazarus (Luke 16:19-31).
7 He who keepeth the law is an intelligent son:
But he that is a companion of riotous men shameth
his father.
Great is the joy a father nds when blessed with a
careful, faithful son, who seeks to keep the commandments
of God and the salutary ordinances of men for the Lord’s
sake. He thereby manifests true intelligence. e father of a
wild, reckless lad who nds his companions among riotous
men, is put to shame by his son’s evil behavior. How rich
the grace that led the father in Luke 15, to go out to meet
such a son “while he was yet a great way o.” It is a precious
picture of the joy that lls the Father’s heart above, when
one poor wanderer returns, who has long shamed the God
who brought him into being, by his wretched, sinful life.
8 He that by usury and unjust gain increaseth his substance,
He shall gather it for him that shall pity the poor.
Extortion and covetousness are alike detestable in the
sight of God. e putting of money out to usury, charging
the needy a high and ruinous rate of interest, may seem
to be good business in the eyes of unprincipled men; but
treasure so earned will not prot the owners. Taken away in
the midst of their days they shall leave it for those who are
concerned about the poor. See God’s word to the rich men
of the last days (James 5:1-6). Note also Jeremiah 17:11.
9 He that turneth away his ear from hearing the law,
Even his prayer shall be an abomination.
God has never promised to hear prayer if the heart is not
upright before Him. e psalmist says, “If I regard iniquity
in my heart, the Lord will not hear me” (Ps. 66:18). is
solemn fact, the verse we are now considering attests. It is
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in vain to look for answers to prayer, when refusing to obey
what God has caused to be written for our instruction.
He has revealed His holy will in His word. Everything
necessary for the believer’s instruction in righteousness is
there made known. Where He is truly feared, that Word
will have its due weight, and the subject soul will order
his steps accordingly. When this is the case, prayer will be
acceptable and will obtain a ready answer; but when the
Word is refused or despised, what passes for prayer is but
an abomination to the Lord. See Ezekiel’s message to the
self-willed elders of Israel who came to inquire of Jehovah
(Ezek. 20:1-3).
10 Whoso causeth the righteous to go astray in an evil way,
He shall fall into his own pit:
But the upright shall have good things in possession.
See note on Proverbs 26:27. To deliberately turn the
steps of the righteous from the path of rectitude, is to incur
the divine displeasure in a most solemn and awful form.
e Lord Jesus has said, “Whosoever shall stumble one of
these little ones that believe in Me, it were better for him
that a millstone were hung about his neck, and that he
were drowned in the depth of the sea” (Matt. 18:6). How
dreadful must be the iniquity of the heart, when one could,
with full intention, plot to turn any away from obeying the
voice of the Lord! Yet many have so oended and been
made to know the indignation of a holy God, who gives
good things to the upright, but metes out judgment to
him who would lead them astray. Balaam was guilty of this
heinous oense, and his doom was swift and sure (Rev.
2:14; Num. 31:16).
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11 e rich man is wise in his own eyes,
But the poor that hath understanding searcheth him
out.
Pride and conceit often accompany great wealth. (See
rst clause of Proverbs 10:15). It gives a certain sense of
security and independence of God, and environment that
is ruinous to the unhumbled soul. But understanding is
of far more value than great possessions. He who has it,
though in poverty, is after all the superior of his well-to-do
neighbor. It is not the great, the rich, the mighty, or the
noble, that God has chosen; but “the poor of this world,
rich in faith.” See 1Corinthians 1:26-28.
12 When righteous men triumph, there is great glory:
But when the lawless rise, men hide themselves.
See notes on Proverbs 11:10; 29:2, and verse 28 below.
e triumph of the righteous inspires joy and condence in
the breasts of those who are concerned about the stability
and welfare of a state. But when the evil-doers bear rule,
there is a corresponding fear and anxiety, which leads even
trustworthy men to conceal themselves, lest they become
the objects of political hatred and enmity.
Long have men waited and groaned in pain for the
coming triumph of the righteous One, whose kingdom
shall be ushered in with great glory, when all the earth shall
come into blessing. Till then, the kingdoms of this world
must be subject to vicissitudes and overturnings, because
of the rejection of the true King. Saul’s wretched reign
is a gure of the present time; the reigns of David and
Solomon, of the coming glorious reign of Christ.
13 He that covereth his transgressions, shall not prosper:
But whoso confesseth and forsaketh them shall
obtain mercy.
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It is the greatest mistake a soul can be guilty of, to
attempt to cover sin and transgression. Yet men invariably
shrink from coming out frankly with a confession of their
true state and actions. It seems to be natural to fallen man
(ever since the day that our rst parents, by g-leaf aprons,
sought to hide their nakedness,) to endeavor to cover his
shame, hoping thereby to avoid the just consequences of
his sin. But God’s word clearly makes known the fact that
he who justies himself can only be condemned at last. It is
the one who sides with God, and condemns himself, who
is justied from all things.
Confession is the divinely-appointed method of
securing conscience-rest; confession not to some human
mediator, but to God Himself. “If we confess our sins, He
is faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness” (1 John 1:9). e ground
upon which He can so act is the atonement of our Lord
Jesus Christ. Because He, in rich grace, bore the sinner’s
judgment upon Calvary, and shed His precious blood to
put away sin, God can “be just and the justier of him who
believeth in Jesus.”
Of course, by confession is not meant a general
acknowledgment of sinfulness and wickedness of life,
uttered as a kind of soul-ease. True confession involves
genuine repentance and self-judgment. erefore we are
here told, “He that confesseth and forsaketh them shall
have mercy.” e repentant man no longer hugs the chains
that bind him, but longs for full deliverance from them.
He comes to God with real concern about his unholy ways
and thoughts and words, earnestly seeking grace to cease
from them, and to walk uprightly before the Lord. But this
he cannot do in himself. It is only when he rests in simple
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faith in the nished work of Christ, and yields himself
unto God as one now alive from the dead, that he is able
to rise above the sins that have blighted his life and almost
damned his soul.
David most preciously portrays the change that comes
over a man when he ceases to hide, or cover, his iniquities,
and comes out into the light of God’s presence, confessing
them before Him. It is only such a one who knows the
blessedness of transgressions forgiven and sins covered.
See Psalm 32.
When a man attempts to cover his own sin, he is but
adding to the dreadful list, for he is refusing to heed the
command which goes out to all men everywhere, calling
upon them to repent.
But when God covers sin, it is done eectually and
perfectly, and shall never be interfered with for eternity.
14 Happy is the man that feareth always,
But he that hardeneth his heart shall fall into mis
chief.
See note on Proverbs 23:17. is verse most appropriately
follows the one we have just been considering. He who is
forgiven, who rejoices in the knowledge of sins covered, is
now responsible to act and walk ever in the fear of God.
He who grows careless and prayerless, who neglects
the word of God, or hardens his heart against discipline,
persisting in taking his own way, will fall into grievous
trouble and sorrow; for “whom the Lord loveth He
chasteneth.”
He who feareth always will be delivered from vainglory
and self-condence. He will walk in accordance with God’s
revealed will. Fearing no longer to be judged for his sins, he
will fear lest he grieve the Holy Spirit of God within him,
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and lest he dishonor the name of Him whom he delights
to own as Saviour and Lord. It was this salutary fear that
kept Joseph when exposed to a temptation which would
have overcome any who trusted in their own hearts (Gen.
39:9).
15 As a roaring lion, and a ranging bear;
So is a lawless ruler over the poor people.
16 e prince that wanteth understanding
is also a great oppressor:
But he that hateth covetousness shall prolong his
days.
See verse 12 above, and connected passages. A lawless
ruler is one who, set in the place of authority, owns not the
higher Power that has permitted him to occupy his honored
position. He cares only to gratify his personal inclinations,
as Ahab when he possessed himself so unrighteously of the
vineyard of Naboth (1Kings 21). Oppressing the poor, and
causing judgment to miscarry, such a prince is like a wild
beast let loose among the populace.
Wanting true intelligence, he fails to see that the security
of his throne is bound up with the welfare of his subjects;
therefore he bears rule with a heavy hand till all hearts are
alienated from him. It is covetousness, and a desire for self-
aggrandizement, that is the root from which such conduct
springs. He who hates and refuses to be controlled by this
evil passion ensures the stability of his house and prolongs
his days. Contrast Saul and David.
17 A man laden with the blood of any person shall ee to the pit:
Let no man stay him.
To be consciously guilty of having willfully destroyed,
or abetted the destruction of, an innocent man, is to bear
on the conscience a fearful load, that drives one on to
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suicide. is would be especially so in Israel. Unable to nd
a sheltering city of refuge, the guilty assassin would rather
die by his own hand than meet the avenger of blood. e
unhappy traitor Judas exemplied the proverb to the full.
18 Whoso walketh uprightly shall be saved:
But he that is perverse in his ways shall fall at once.
It is not the salvation of the soul that is here
contemplated. None by walking uprightly can blot out
past sin, and be justied before God. is we have already
noticed in our comments on verse 13. But it is salvation in
a practical sense, day by day, from failure and sin, together
with the sorrows resulting therefrom, that is referred to.
e one who with purpose of heart cleaves to the Lord,
walking uprightly before Him, will be saved from much
that he would otherwise have to endure if taking his own
way. He who refuses the correction of the word of God, and
independently pursues his own course, walking in the pride
and self-suciency of his heart, will have a sudden fall. His
perverseness will result in unexpected disaster. How many
a saint has proven this to his sorrow! but alas, how slow are
we to learn, either from what God Himself has revealed, or
from the failures of others! Among the prophets, Daniel
and Jonah stand out in vivid contrast as illustrations of the
two statements in this couplet.
19 He that tilleth his land shall have plenty of bread:
But he that followeth after vain persons shall have
poverty enough.
See notes on verse 7 above, and Proverbs 12:11. In
the original Hebrew there is a striking parallelism here.
Muenscher gives the rendering, “He who tilleth his land
shall be satised with bread; but he who followeth vain
persons shall be satised with poverty.” e one, by diligence,
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shall be lled with what is needful to his building up; the
other, because of his folly and neglect, shall be lled with
woe, and be as needy as his neighbor is wealthy. It is not
chance that thus makes one to prosper, while the other
fails. It is simply the dierence between patient, steady-
going adherence to duty, and the casting-o of restraint
and following after the worthless. e two classes are
everywhere about us.
In the spiritual realm they are likewise found. Two
young men confess Christ. From the day of his conversion,
one conscientiously separates himself from the world, in its
various forms, and devotes himself to faithful tilling of the
elds of Scripture. e result is, he grows in grace and in
knowledge; his soul is fed; and, satised with bread himself,
he has that which he can impart to the needy about him.
e other, having the same opportunities, temporizes at
rst with the world, follows after its vain company, neglects
his Bible, and becomes spiritually starved. At last he breaks
down entirely in his discipleship, and never amounts to
anything for God. It is a grave question if he ever was saved
at all. People wonder at the dierence between the two; but
there is nothing perplexing to the man of God who notes
their respective courses. A semi-worldling never develops
into a Timothy. It is the faithful, uncompromising young
man who becomes a power for God, and is satised with
good things.
20 A faithful man shall abound with blessings:
But he that maketh haste to be rich shall not be
acquitted.
See notes on Proverbs 23:4; also 22:1, 16; 27:24. A
faithful man is not likely to accumulate vast wealth in a
world like this; but he will be rich in heavenly treasure and
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shall abound with blessings even in a temporal sense, for
he who acts for God can count on God to act for him. If
the getting of riches is made his life’s object he will not
be acquitted when called to account for his methods and
sharp practices. Fraudulent schemes may seem to triumph
over steady-going industry, but the end will prove the
value of the latter and the worthlessness of the former. To
become rich quickly is almost certain evidence of injustice
somewhere. e Christian may well shun such a course.
It is far better to be comparatively poor, but to maintain a
good conscience, than to make haste to be wealthy and lose
the sense of communion with God. See Isaiah’s message
to the conscienceless capitalists of his day, who seemed to
know as much as money-lovers in our times, concerning
the advantages to themselves, of the trust system (Isa. 5:8-
10). Notice verse 22 below.
21 To have respect of persons is not good:
Even for a piece of bread that man will transgress.
See notes on Proverbs 18:5. Dishonest and thoroughly
unprincipled, he who has respect of persons in judgment,
looks only to his own gain, and will defeat the ends
of justice for the merest trie, if it be for his apparent
advantage. For “pieces of bread” the false prophetesses of
the scattered Israelites were showing respect of persons in
their messages, when Ezekiel was commanded to prophesy
against them (Ezekiel 13:17-19).
22 He that hasteth to be rich hath an evil eye,
And knoweth not that poverty shall come upon him.
See notes on Proverbs 20:21, and verse 20 above. An evil
eye is a covetous eye, and bespeaks the state of the heart.
Such a man, hasting to be rich, forgets the sure calamities
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which in God’s righteous government are certain to
overtake him. Ponder Micah 6:12 and Matthew 19:23, 24.
23 He that rebuketh a man shall afterward nd more favor
an he that attereth with the tongue.
See notes on Proverbs 19:25; 20:19; 26:28; 27:6. For the
moment, the atterer may please the object of his praise;
but one who is faithful in reproving will be more valued
when there has been time for reection. It is no kindness
done a person when his faults are glossed over, and he is
made to feel comfortable in his wrongdoing. He who goes
to a wrong-doer in the fear of the Lord, meekly seeking
to exercise him as to his unholy ways, may arouse anger
and indignation at rst; but he has time and conscience
on his side. e result will be that he will nd more favor
than the other. Peter could write of “our beloved brother
Paul” after the searching ordeal he underwent in Antioch
(2Peter 3:15).
24 Whoso robbeth his father or his mother, and saith,
It is no transgression; e same is the companion of
a destroyer.
See notes on Proverbs 19:13, 26. e youth who
(pretending that he was entitled to the possessions of his
parents, or that he had no responsibility towards their
care, when become a wage-earner), spent all on himself,
and boldly declared his innocence of transgression, was
acting like the veriest criminal who destroys what belongs
to others. e Pharisees, with all their religiousness, were
violating the letter and spirit of this word by their Corban
lava (Mark 7:11).
25 He that is pued up in soul exciteth contention:
But he that putteth his trust in Jehovah shall be made
fat.
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26 He that trusteth in his own heart is a fool:
But whoso walketh wisely shall be delivered.
See notes on Proverbs 13:10 and 18:12. A man who
is pued up in soul, readily stirs up strife. Haughty and
self-condent, he boldly antagonizes persons more to
be depended on than himself; and will give them no
rest unless he be permitted to have his own way. Proud,
haughty and self-reliant, never having learned the lesson
of no condence in the esh, by his unbending spirit, and
arbitrary ways, he will often cause untold mischief among
the people of God. His course is the very opposite to that
of one who has learned of Him who is meek and lowly in
heart, and who can therefore be trusted with prosperity, and
exemplies in his life the fact that he is spiritually-minded
and devoted to the Lord. He alone knows the human heart
and He puts no reliance upon it whatever (Jer. 17:9, 10).
A man who walks humbly will walk wisely, and will be
delivered from many a snare. See the Lord’s estimate of the
heart as portrayed in John 2:23, 25.
27 He that giveth unto the poor shall not lack:
But he that hideth his eyes shall have many a curse.
See notes on Proverbs 14:21; 21:13; and verse 8
above. It is one of the evidences of the interference of a
benevolent providence in the aairs of men, that he who
has pity upon the needy is never the loser thereby, while he
who refuses to see their sad estate, and who hoards all his
possessions for himself, nds them to be a cause of grief
and anguish in the end. God makes Himself responsible to
repay with interest all that is given to the poor. ey are left
in this world to test the hearts of those in more fortunate
circumstances. A blessing is upon the philanthropic, and a
curse upon the man who thinks only of his own enjoyment
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and leaves others suer for need that he could relieve, had
he the heart for it. See the rich young ruler (Luke 18:18-
27). Compare with Proverbs 11:25.
28 When the lawless rise, men hide themselves:
But when they perish, the righteous increase.
See verse 12 above. When evil men are in the place
of power, life and property are alike insecure, and men of
peace and quietness conceal themselves, dreading to be
brought into public notice. But when the unrighteous are
overthrown, the upright are everywhere visibly increased,
having condence in the safety of their households and
goods. See the condition of the Israelites in the days of
the Philistine domination, and their altered estate when
Jonathan overthrew their wicked oppressors (1Sam. 13:6;
14:22).
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Proverbs Twenty-Nine
IRREVOCABLE and crushing judgment will be his
portion who, despising all wise counsel and refusing all
godly reproof, plunges on in his sin until the patience of
the Lord is exhausted.
1 He that being often reproved hardeneth his neck,
Shall suddenly be destroyed, and that without remedy.
Hardening the neck is a gure taken from the manner
in which a refractory bullock turns away from and avoids
the yoke. In this way, men, in their obstinacy, persistently
refuse to heed reproof, and set their wills stubbornly against
what would be for their own best interests; thus insuring
their destruction.
God is gracious and long-suering, slow to anger, and
doth not aict willingly, nor grieve the children of men.
Yet even His patience with the unrepentant comes to an
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end at last. He will plead, and strive, and warn, till it is
manifest the heart is fully set upon having its own way.
en He leaves the hardened soul to its doom, giving it up
to sudden destruction. Many are the scriptural examples of
this, but I only remind the reader of Korah, Dathan, and
Abiram, of Belshazzar and of Jezebel.
2 When the righteous are increased, the people rejoice:
But when the lawless beareth rule, the people mourn.
See notes on Proverbs 28:12, 28. However much men,
as individuals, prefer sin to holiness, collectively, they
rejoice when the righteous are in authority, and mourn
when evil is in high places. Even the vilest know the
comfort of the protection to person and property, enjoyed
when the upright ourish. e unbeliever who hates
Christianity and makes it the butt of his cheap ridicule,
nevertheless prefers to live in a land where the teachings of
the Bible are generally held and where the Christian faith
is respected. In the measure that the principles of the New
Testament control the minds of the men who administer
civil government, peace and prosperity prevail; as none
know better than the openly skeptical. e same was true
in Israel in regard to the Law and the Prophets. e reign
of a Josiah or a Hezekiah was much to be preferred to that
of an Ahab or a Manasseh.
3 Whoso loveth wisdom rejoiceth his father:
But he that keepeth company with harlots spendeth
his substance.
See note on Proverbs 28:7. Loose living is a snare to
which young men are peculiarly exposed. He who is wise
will shun it as he would a viper about to strike. Immorality
is ruinous alike to body and soul. Its awful consequences
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beggar all powers of description. “Flee also youthful lusts”
is a most salutary word. See 1Corinthians 6:15-20.
4 e king by judgment establisheth the land;
But he that receiveth gifts overthroweth it.
When David sang of “A righteous ruler over men; a
ruler in the fear of God,” he had to own “My house is not
so.” It is Christ who will be manifested as the king who, by
judgment, will establish the land. A scepter of righteousness
will be the scepter of His kingdom. Meantime it is the
privilege of every earthly sovereign to endeavor to be a
tting type of God’s anointed Ruler. e receiver of gifts
or bribes is far from this. His evil example results in the
corruption of the entire body politic. See this in Samuel’s
sons (1Sam. 8:3).
5 A man that attereth his neighbor
Spreadeth a net for his feet.
See notes on Proverbs 28:23; and connected passages.
True praise, the honest recognition of merit in another,
is right and proper in its place, and may be the means of
cheering and encouraging a deserving person, when perhaps
well-nigh cast down. But attery-saying, what the heart
does not mean in order to mislead, or to curry favor, is a
net and a snare for the feet of the one who listens. Insincere
remarks of an adulatory character are most dangerous. e
lowly man will turn away in fear from any who approach
him in this way. e heart is too prone to think well of self,
as it is, without listening to the attering words which are
but as fuel to the re of pride. How solemn the warning
which the doom of Absalom would sound in our ears!
None were so praised as he, and few princes have failed
more terribly (2Sam. 14:25).
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6 In the transgression of an evil man there is a snare;
But the righteous shall sing and rejoice.
7 e righteous considereth the cause of the poor:
But the lawless regardeth not to know it.
e evil man is overthrown by his own transgressions.
His very iniquities, in which he delighted, prove to be his
undoing. When the upright shouts and sings for joy, the
wicked is pierced through with many sorrows. e latter
lives only for himself. He regards not the cry of the needy.
e former, recognizing his own indebtedness to sustaining
and preserving grace, is quick to show compassion to the
indigent who cry for help. In this he becomes an imitator
of Him who ever “went about doing good.” Contrast the
spirit of Peter and John with that of the unscrupulous
Pharisees (Acts 3:1-8; Matt. 23:23-28).
8 Scornful men bring a city into a snare:
But wise men turn away wrath.
e rst part of this couplet is rendered by J. N. Darby,
“Scornful men set the city in a ame.” When a crisis
arises and the populace are stirred, the ruler who meets
them with cold sarcasm or stinging scorn, only adds to
their anger and causes their passions to burn more ercely
than ever. Rehoboam’s answer to the men of Israel is an
exemplication of this (1Kings 12:13, 14). e counsel of
the wise men, had it prevailed, would have conciliated the
people and averted their indignation.
9 If a wise man contendeth with a foolish man,
Whether he rage or laugh, there is no rest.
It is in vain to endeavor to convince a fool of his errors.
Proud in heart, admiring himself and his opinions above all
else, to strive with him will yield no good result. Whether
he grow heated and wrathful, or whether he seem for the
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moment to accept advice cheerfully, laughing pleasantly or
mocking in amused scorn, it all comes to the same thing:
there will be no happy end to the aair, because the fool
will refuse to brook correction. Nehemiah’s controversy
with the sometimes aable but generally openly-angry
Sanballat illustrates well what is meant (Neh. 2:10, 19; 4:1-
10; 6:1-9).
10 Men of blood hate the perfect:
But the just seek (or, care for) his soul.
Because of the very dierence in their lives, bloodthirsty
men hate those who are upright, even as “Cain, who was of
that wicked one, and slew his brother … because his own
works were evil, and his brother’s righteous” (1John 3:12).
Holiness and godliness invariably provoke the malice
of wicked men, who see in what is right and good the
condemnation of their own vile ways.
e just, on the other hand, are glad to be what Cain
was not — their brother’s keeper — seeking to preserve his
life and care for his soul. is concern for the blessing of
those about him is one of the rst and strongest evidences
that a man has been born of God.
11 A fool uttereth all his mind (spirit):
But a wise man keepeth it back.
Mind and spirit are used synonymously for the seat
of intelligence. A fool readily pours forth all he knows,
regardless of the eect it may have for good or evil. A wise
man discreetly guards his tongue, knowing the impropriety
of hasty speech.
It is not that the fool is more frank and open than he;
but mere frankness, apart from care as to what is uttered, is
not at all to be commended. It is what makes that pest of
society, the gossip and the talebearer. Our Lord Himself,
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who knew all things, does not at once manifest His full
acquaintance with the solemn events in which He had
been the central gure; but asks the disciples, on their
way to Emmaus, “What things?” when they express their
wonder at His apparent ignorance. He wished to test
their hearts; and all was for their blessing, as afterward so
preciously proven (Luke 24:13-32). Joseph, in his dealings
with his brethren, maintains the same reserve, until the
moment arrives when the revelation, “I am Joseph!” will do
its proper work (Gen. 42-45).
12 If a ruler harken to lies,
All his servants are lawless.
In the apocryphal book of Ecclesiasticus there is a
passage which seems to explain this proverb. “As the
judge of the people is himself, so are his ocers; and what
manner of man the ruler of the city is, such are all that
dwell therein.” A corrupt ruler will surround himself with
corrupt men, his own evil example acting powerfully upon
the formation of the characters of his dependents. erefore
the importance of integrity and uprightness on the part of
those who occupy positions of trust and honor. It was a
sad period in the history of Judah when their pastors, or
rulers, were their examples in disobedience to God (Jer.
2:8; 10:21).
13 e needy and the oppressor meet together:
Jehovah enlighteneth the eyes of them both.
14 e king that faithfully judgeth the poor,
His throne shall be established forever.
See notes on Proverbs 22:2. It is greatly to be lamented
that there are any to oppress the needy, seeing both are so
dependent on the same common Benefactor, who “maketh
His sun to rise on the evil and on the good, and sendeth
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rain on the just and on the unjust” (Matt. 5:45). His eye
is over all His works, and He notes the need as well as
the behavior of all His creatures. He makes the eyes of the
poor and those who lord it over them alike to sparkle with
life and intelligence.
A faithful king will be thoughtful of the weak, and will
judge the poor in uprightness, thus patterning his actions
after the Most High who rules over all in righteousness.
erefore his throne shall be established in peace. “Forever”
is often used in what might be called a limited sense, as
when, in law, we speak of transferring property “to him
and his heirs forever;” that is, to perpetuity. See what is said
as to the throne of Solomon, a type of the reign of Christ
(Psa. 89:19-29).
15 e rod and reproof give wisdom;
But a child left to himself bringeth his mother to
shame.
See notes on Proverbs 19:18, and 23:13, 14. An
undisciplined child will bring shame upon his mother
and ruin upon himself. To refuse to chasten him because
of personal repugnance to causing temporary pain, is to
manifest hatred instead of love. Correction and reproof,
properly administered, are for the child’s best interests, and
open his heart to wisdom. Let the over-indulgent parent be
warned by the fate of Adonijah. It is not for nothing that
God has caused the unhappy fact to be left on record that
“his father had not displeased him at any time in saying,
Why hast thou done so?” No wonder he became a rebel!
(1Kings 1; 2:13-25).
16 When the lawless are multiplied, transgression increaseth:
But the righteous shall witness their fall.
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See verse 2 above, with connected passages. It is a principle
in God’s moral government that although lawlessness may
seem, like the ood, to prevail over the highest mountains,
it shall surely retreat and righteousness hold sway at last.
When the wicked are in power, transgression ourishes
and uprightness is crushed; but this can only be for a time.
“e triumphing of the wicked is short, and the joy of the
hypocrite is but for a moment,” as Zophar rightly observed,
though he did wrong in applying it to Job when he sought
the cause of his aiction (Job 20:5).
roughout the past and the present dispensations, in
large measure the wicked have been in power, permitted
by God to try most severely at times the patience of the
righteous. But their overthrow is near, when God’s King
shall take to Him His great power and reign, and the world-
kingdom of our God and His Christ shall come. en shall
the upright “have dominion in the morning” — a morning
without clouds, when righteousness and the knowledge of
the Lord shall cover the earth as the waters cover the sea
(Isa. 11:9; Hab. 2:14).
17 Correct thy son, and he shall give thee rest;
Yea, he shall give delight unto thy soul.
See verse 15 above. What wisdom does a parent need
that correction may be properly administered, and his
household brought up in the fear of God Nothing, perhaps,
so causes one to realize his own failures and shortcomings
as to see them duplicated in his children; and nothing,
therefore, makes one feel more keenly the need of divine
grace and wisdom in dealing with them. But the word is
sure. Let the father and mother exercise a rm but kindly
discipline, and God has pledged Himself that it shall bear
goodly fruit. e son corrected shall give rest to the heart
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and delight to the soul. is was manifested in Isaac, whose
lovely obedience did not inch when it meant to permit
himself to be bound upon the altar. And it is noteworthy
that God had foreseen in Abraham the ability to control
his household before he made him the depositary of the
promises (Gen. 18:19).
18 Where there is no vision, the people will become lawless:
But he that keepeth the law, happy is he.
By vision is meant spiritual enlightenment and insight
into divine things. A reference to 1Samuel 3:1 will make
this clear. “e word of the Lord was precious in those days;
there was no open vision.” To meet this need God raised
up Samuel, who was appropriately called “the Seer” — the
man with opened eyes — as Balaam described himself.
It is of all importance that there be among the people
of God in all ages this open vision. “Would God that all
the Lord’s people were prophets,” having the eyes of the
heart enlightened, that they might discern clearly what is
of God, and what is opposed to His mind. It was this that
the apostle Paul put before the carnal Corinthians when
he wrote urging them to covet earnestly the best gifts, but
rather that they might prophesy. e prophet is one who
enters into what is of the Lord, and gives it out in freshness
and power, meeting the actual need of the time. He does
not necessarily foretell future events, but he tells forth what
reaches the conscience and quickens the aections.
When ministry of this nature is lacking among the
people of God and the assemblies of His saints, they soon
become lawless, substituting for the Spirit’s energy the
mere busy meddling of nature, and opening the door to
what is simply of man in the esh.
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But we would not forget the second part of the couplet.
Even let ministry of an edifying character be rarely
known, yet where the word of God controls there will be
blessing. He who keeps it will be happy amidst the existing
confusion, enjoying fellowship with Him who inspired it.
When leaving the Ephesian elders at Miletus, it was not
to gifted ministers that Paul commended them, in view
of evil teachers soon to arise, but to God, and the word of
His grace, which was able to build them up. is abides
today, and remains to comfort and direct the saints in all
circumstances. But the anointed eye is needed to discern
what has been therein revealed. Lack of vision will be
manifested in a cold, dry, theological, or philosophical,
treatment of the Scriptures, as though given to exercise the
intellect, rather than the heart and the conscience. Paul’s
prayer for the Ephesians is one applicable for all Christians
while in this scene of trial and testing (Eph. 1:15-23).
19 A servant will not be corrected by words;
For though he understand, he will not answer.
e Septuagint reads, “a stubborn servant,” which
seems to convey the right thought. Correction by words
alone would avail little with such a one if unprincipled and
self-willed. erefore strict discipline would be required if
he be made to render proper service, which is here implied
in answering. Is it not so with those of us who have been
made servants of our Lord Jesus Christ? Have we not often
failed to heed His word, refusing its correction, therefore
having to know the pains of chastisement? It is a lesson
slowly learned. Most of us are more or less patterned on
the order of Jonah, who was only rendered obedient by
serious grief and trouble.
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20 Seest thou a man hasty in his words?
ere is more hope of a fool than of him.
In Proverbs 26:12 this statement is made concerning a
man who is wise in his own eyes. e two things are likely
to be found in the same person. He who is lled with self-
conceit is very liable to be hasty in his words. Of God it
is said, “He will not call back His words” (Isa. 31:2); and
He needs not to do so, for “the words of the Lord are pure
words: as silver tried in the re, puried seven times” (Psa.
12:6). But the self-condent man is continually uttering
words which he has to recall, because of his reckless
impatience and his ready exaggeration. ere is little hope
of checking such a man, unless there be true self-judgment
and repentance for what is a grave sin, though often treated
as a mere inrmity for which he is to be pitied rather than
blamed. Hasty speech betokens an unbroken spirit. It was
characteristic of King Saul, and on a notable occasion
would have caused the death of Jonathan had the people
not interfered and rescued him (1Sam. 14). Jephthah too
is a solemn warning as to hasty speech (Judges 11).
21 He that delicately bringeth up his servant from a child
Shall have him become as a son in the end.
In a note, J. N. Darby states that “son” is, literally, “son
of the house”; and explains it as meaning that he gets into
possession of his master’s goods. It was this that pained
Abraham; for, much as he valued the service of Eliezer
of Damascus, he could not bear the thought of a servant
inheriting in the place of a son. God’s servants are His
sons, and so shall be His heirs, and joint heirs with the
Lord Jesus Christ in glory.
22 An angry man stirreth up strife,
And a furious man aboundeth in transgression.
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See note on Proverbs 28:25. A man of unbridled temper
provokes continual contention, and had best be avoided.
His fury can only spring from an evil nature unchecked,
and therefore he abounds in violations of all law, human
or divine. None can walk in communion with the Lord
Jesus Christ and manifest a wrathful and passionate spirit.
e two things do not go together. See the elder son in
the parable, whose unreasonable anger was the only jarring
note in the merriment occasioned by his brother’s return
(Luke 15:28).
23 A man’s pride shall bring him low;
But honor shall uphold the humble in spirit.
Pride precedes destruction. It is a sure precursor of
coming judgment. But he who is of a meek and humble
spirit shall obtain honor. Seeking it not, it shall be thrust
upon him; while he who makes it his object, shall fail
miserably to obtain what he desires. Contrast Haman
and Mordecai throughout the deeply-interesting book of
Esther.
24 Whoso is partner with a thief hateth his own soul:
He heareth the adjuration, but will not confess.
To share the plunder with a robber is to make oneself
partaker of his evil deeds, and draw down upon one’s head
the same sentence. He acts against his own best interests,
even viewed from a worldly standpoint. Put under oath.
he is afraid to testify the full truth, and therefore brings
himself under condemnation for abetting and concealing a
theft. See Leviticus 5:1.
It is a serious thing indeed to be thus a partaker of other
men’s sins. e Holy Ghost warns the believer against it,
showing that association with evil, or condolence of it,
necessarily deles him who thus acts. See 2John 10, 11;
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and 1Timothy 5:22. is is a principle often forgotten in
our day, but one of vital importance for all who seek to
maintain regard for the holiness of God’s house on earth.
25 e fear of man bringeth a snare;
But whoso putteth his trust in Jehovah shall be safe
(or, set on high).
In the 14th verse of the preceding chapter we were
reminded of the happiness of the man who feareth alway.
Here we learn that there is a fear to be avoided as dangerous
and soul-ensnaring. e fear of God is most becoming to a
saint. e fear of man is destructive of his spiritual life and
testimony. How many a one has been ruined thereby!
Safety and security are his portion whose trust is in the
Lord alone. He who fears God will not fear man. He who
fears man does not fear God as he should. See Paul, in
Galatians 1:10; and compare Luke 12:4, 5, and John 12:43.
26 Many seek the ruler’s favor;
But a man’s right judgment is from Jehovah.
is but adds to what the previous verse has brought to
our notice. ey who seek the ruler’s favor are such as fear
the face of man, and will have to learn by sad experience
the vanity of putting their trust in princes.
It is the Lord whose judgment is ever righteous. When
Wolsey cried, “Had I but served my God as faithfully as I
served my king, He would not have cast me o in my old
age,” he uttered a great truth.
While the man of God will be obedient to rulers, he
will never fawn upon them. He sees in earthly potentates
but the representatives and servants of the Most High,
who ruleth in the kingdoms of men. Elijah is a splendid
example of such a one, when confronting the ungodly
Ahab, as narrated in 1Kings 18.
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27 An unjust man is an abomination to the just:
And he that is upright in the way is abomination to
the lawless.
e two families are forever opposed. e just detest
what the wicked love, and vice versa. So it has ever been
since Cain strove with Abel, and slew him. So shall it
be till the devil and all who do his bidding are cast into
the lake of re. ere can be no truce, no treaty of peace,
between the hosts of good and evil. Incessant warfare must
be waged until righteousness shall dwell undisturbed In
the new heavens and the new earth, and God be all in all
in the universe of bliss.
Till then, let those who know their God shrink not
from the conict; but grasping the sword of the Spirit, clad
in the panoply of heaven, go forth valiantly to meet the foe,
depending upon His might who says, “All power is given
unto Me in heaven and in earth … And, lo, I am with you
alway, even unto the completion of the age” (Matt. 28:18-
20).
is chapter concludes the collection of proverbs copied
out, or collected, by the men of Hezekiah, and marks the
end of the sayings distinctly attributed to Solomon. e
next two chapters, which close the book, are credited to
Agur the son of Jakeh, and to King Lemuel. e latter, I
judge, is but a pseudonym for the wise king; but Agur, as
we shall see, is evidently a dierent personage.
e question of inspiration is not touched, whoever
these men may be, for the very simple reason that in the
times of our Lord Jesus Christ the book was composed of
the various parts which now go to make it up; and when
He said, “the Scripture cannot be broken,” He necessarily
included each portion of the Proverbs.
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Whether Solomon himself, or a later editor, collected
them into one volume, we have no means of knowing, save,
of course, in regard to the ve chapters we have just been
considering: they never formed part of the book until the
reign of the great reformer Hezekiah.
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WE now take up the study of the words of Agur, a wise
man who keenly felt his ignorance, as is generally the case
with the truly enlightened. In the rst verse we learn all we
are permitted to know as to his parentage.
1 e words of Agur the son of Jakeh;
e prophecy that man spake unto Ithiel,
Even unto Ithiel and Ucal.
e rst two proper names in this passage have been
read by some as common nouns; in which case we would
have to understand, “e words of a gatherer, the son of
[the] pious.” is might imply that the contents of the
chapter have been gathered by an editor from various
sources, that they might be preserved for our instruction.
It is evident, however, that neither our translators nor the
Masoretic scribes so understood it. In the Chaldee and
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Syriac translations the capitalized words are found as given
in the text of our Authorized Bibles.
One learned Hebraist,
10
by changing the vowelpoints,
renders the whole verse thus: “e words of Agur, the son
of her who was obeyed in Massa. us spake the man: I
have toiled for God, I have toiled for God, and have ceased.”
Some commentators have supposed Agur to stand for
Solomon, and Jakeh for David; but the more sober accept
what seems the most straightforward explanation, that
Agur was an inspired man of whom we have no record
elsewhere in Scripture; while his father’s name gives no
clue to his family or tribe in Israel. Ithiel, which is taken to
mean “God is with me”; and Ucal, “able,” are apparently his
companions, or possibly persons who received instruction
from him.
He begins his oracle by declaring his own ignorance,
apart from divine enlightenment — that “vision” of Proverbs
29:18 which is essential to t a man to be a teacher of holy
things.
2 Truly I am more stupid than any man,
And have not the understanding of a man.
3 I neither learned wisdom,
Nor have the knowledge of the Holy.
It is not aectation and prudery that causes him to use
such language as this, but a deep sense in his soul of his
limitations and lack of intelligence in the great matters
about which he is exercised. He has been compared with
Amos, who was no prophet, nor yet the son of a prophet,
but was taken up by the Lord when engaged in his ordinary
occupation and given the gift that enabled him to be even
a rebuker of kings. Agur was a plain, simple man, of little
10 Prof. Stuart
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natural ability, perhaps even below the average of human
intelligence; yet the Lord opened his understanding,
revealing to him great and precious things, and giving him
the wisdom to impart them to, not only Ithiel and Ucal,
but untold thousands who have found, and still nd, them
to be of great prot. He was one of those holy men of God
of whom Peter tells us, who “spake as they were moved by
the Holy Ghost.” Inspiration is just God’s taking up a poor,
feeble instrument, and so controlling his mind, tongue and
pen as to cause him to give forth the very words of the
Eternal One.
4 Who hath ascended up into heaven, or descended?
Who hath gathered the wind in His sts?
Who hath bound the waters in a garment?
Who hath established all the ends of the earth?
What is His name, and what is His Son’s name?
[Tell me,] if thou knowest.
How vast the ignorance of the most learned man,
when confronted with questions like these! We are at once
reminded of the Lord’s challenge to Job, in the 38th and
39th chapters of the wonderful book that bears his name.
At the best, human knowledge is most circumscribed and
contracted. No man, apart from divine revelation, could
reply to the questions here asked. e rst never found an
answer until the words of our Lord concerning Himself,
as recorded in John 3:13: “And no man hath ascended up
to heaven, but He that came down from heaven, even the
Son of Man which is in heaven.” He it was who descended
likewise, as it is written, “Now that He ascended, what is it
but that He also descended rst into the lower parts of the
earth? He that descended is the same also that ascended up
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far above all heavens, that He might ll all things” (Eph.
4:9, 10).
How much there is for the believer in the precious truth
connected with the Lord’s descent and ascension! Because
of our sins He died upon the cross, bearing the righteous
judgment of God. ere He drank the dreadful cup of
wrath which we could never have completely drained to all
eternity. But because of who He was, He could drink the
cup, and exhaust the wrath, leaving naught but blessing for
all who trust in Him. He died, and was buried, but God
raised Him from the dead, and in triumph He ascended to
glory. Enoch was translated that he should not see death.
Elijah was caught up in a aming chariot, and carried by
a whirlwind to heaven. But neither of these went up in his
own power. Jesus, His work nished, and His ministry on
earth accomplished, ascended of His own volition, passing
through the upper air as easily as He had walked upon the
water.
e fact of His having gone up and having been received
by the Shekinah — the cloud of divine Majesty — testies
to the perfection of His work in putting away forever
the believer’s sins. When on the tree, “Jehovah laid on
Him the iniquity of us all.” He could not be now in the
presence of God if one sin remained upon Him. But all
have been righteously settled for and put away, never to
come up again: therefore He has gone in, in the power of
His own blood, having accomplished eternal redemption.
“Wherefore He saith, When He ascended up on high, He
led captivity captive, and gave gifts unto men” (Eph. 4:8).
He had “destroyed Him that had the power of death, that
is, the devil,” that He might “deliver them who, through
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fear of death, were all their lifetime subject to bondage”
(Heb. 2:14, 15).
e trembling, anxious sinner is pointed by the Holy
Ghost, not to Church or sacraments, not to ordinances
or legal enactments, not to frames or feelings, but to a
risen and ascended Christ seated in highest glory! “e
righteousness which is of faith speaketh on this wise, Say
not in thy heart, Who shall ascend into heaven? (that is,
to bring Christ down from above:) or, Who shall descend
into the deep? (that is, to bring up Christ again from the
dead.) But what saith it? e word is nigh thee, even in thy
mouth, and in thy heart: that is, the word of faith which we
preach; that, if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thy heart that God hath raised
Him from the dead, thou shalt be saved. For with the heart
man believeth unto righteousness; and with the mouth
confession is made unto salvation” (Rom. 10:6-10). Christ
bore our sins on the cross. He died for them. He has been
raised from the dead in token of God’s innite satisfaction
in His work. He has ascended up to heaven, and His place
on the throne of God as a Man in glory, is proof positive,
that our sins are gone forever. is it is that, believed, gives
deep and lasting peace.
When the believer realizes that all has been done in a
way that suits God; that He who accomplished it is one
with the Father; that man as a fallen creature had no part
in that work save to commit the sins for which the Saviour
died: then, and not till then, does the majesty of the work
of the cross dawn upon the soul.
e question, “What is His name, and what is His Son’s
name?” followed by the challenge, “Declare, if thou canst
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tell,” nds its answer in the New Testament revelation of
the Father and the Son.
5 Every word (or, saying) of God is pure (or, tried):
He is a shield unto them that put their trust in Him.
6 Add thou not unto His words,
Lest He reprove thee, and thou be found a liar.
ere are two great facts enunciated in these verses. e
rst is the perfection, and the second, the all-suciency of
the words, or sayings of God. e Scriptures, as a whole,
are called the word of God. Any portion taken separately
is a word, or saying of God. Now just, as “all Scripture is
God-breathed,” so is every part of it, yea, every jot and
tittle, divinely-inspired. It is therefore pure and perfect in
itself. All who rest upon it, nd its great Author a shield
and refuge for their souls from the enemy’s assaults. He
will be the protection of those who conde in Him; but no
one really trusts Him who doubts, or casts reections upon
the integrity of His words.
To attempt to add unto what He has caused to be
written is to deny the all-suciency of Scripture to
meet and provide for every circumstance of life, and to
enlighten as to all that belongs to the faith once delivered
to the saints. ere have not been wanting, in every age,
visionaries and enthusiasts, as well as frauds and charlatans,
who have sought to supplement the Bible with revelations
and compilations of their own, claiming for their wretched
productions divine authority. But as compared with all
these poor attempts, the Holy Scripture shines forth like a
diamond of beauty and value surrounded by worthless bits
of glass and paste. It alone is the truth. All imitations are
but lies that deceive and befog him who credits and follows
them.
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e apocryphal books to both Testaments are, at the
best, but of this class; particularly is this the case in regard
to the wild legends of Tobit and Judith, the apocalyptic
visions of Hermes, and the ghostly records of the pseudo-
gospels of the Infancy, St. omas, Nicodemus, and such
like.
e Jewish Talmud and the vagaries of the Kabbalah
belong to the same kind, “teaching for doctrines the
commandments of men.”
In the Christian era, especially in the last two centuries,
many imitations have been palmed o on the credulous
as of the same character as Holy Scripture, but judged
by this text, we unhesitatingly declare them to be lies of
Satan. Of this number are the pretended revelations and
wild hallucinations of Emanuel Swedenborg; the Book
of Mormon and kindred works of Joseph Smith and his
followers; the Flying Roll of the Jezreelites; the prophecies
and visions of Ellen White, regarded by the Seventh-
day Adventists as of equal authority with the Bible; the
unchristian and unscientic theories of Mary Baker Eddy,
as set forth in “Science and Health,” which professes to be a
key to the Scriptures; to which may be added any and every
book or teaching that claims a divine origin, but has not
been included in the Law, the Prophets, the Psalms, or the
New Testament. In this grand collection, God has made
known His holy will and revealed all that He will reveal as
to Himself, His purpose, and His ways, until the ushering
in of the glory for the saints, and the day of doom for those
who refuse His sure testimony, trampling it beneath their
feet, or adding to it the poor thoughts of sinful man!
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Compare Psalms 12:6 and 119 in its entirety; as also
Deuteronomy 4:2; 12:32; Colossians 1:25 and Revelation
22:18, 19.
7 Two things have I required of ee;
Withhold them not from me before I die:
8 Remove far from me vanity and lies;
Give me neither poverty nor riches;
Feed me with food convenient for me:
9 Lest I be full, and deny ee,
And say, Who is Jehovah?
Or, lest I be poor, and steal,
And take the name of my God in vain.
is prayer of Agur appeals to the heart of the saint in all
dispensations. Like the touching prayer of Jabez recorded in
1Chronicles 4:10, to which it has a strong resemblance, it is
a suited utterance for any child of God, even though grace
has taught the soul to say, “I have learned in whatsoever
state I am, to be content. I know both how to be abased,
and I know how to abound: everywhere, and in all things,
I am instructed both to be full, and to be hungry, both to
abound and to suer need” (Phil. 4:11, 12). It is only as the
heart is occupied with Christ that one can thus triumph
over all circumstances. He who knows himself understands
well why Agur could pray for moderate circumstances, if it
were the will of God. He did not distrust divine power to
keep him in any state. He did distrust himself.
e rst of the “two things” which he required of the
Lord, was to be kept from iniquity. He desired that vanity
and lies be far removed from him. e man of God fears
sin and hates it. e new nature within him makes it
impossible that he should be happy while walking in an
evil way. Holiness is his joy and delight, therefore he groans
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for full deliverance from the esh, that lawless principle
within his breast that wars against the new nature. He who,
professing to be a Christian, yet nds pleasure in vanity
and lies, manifests thereby his true condition, and makes it
plain to every Spirit-taught soul that he is still a stranger
to the new birth. is detestation of iniquity and yearning
to be delivered, not only from its power, but from its very
presence, is one of the surest evidences that a work of God
has been wrought in the soul, even though there may be
great darkness, and little understanding of the precious,
peace-giving truths of the gospel. e youngest saint, and
the oldest, may therefore very properly take up the cry of
Agur, “Remove far from me vanity and lies.”
e second petition has to do with temporal things,
and is worthy of careful notice. We can well understand a
man praying against poverty, but it is most unusual to nd
one who dreads wealth and prays to be kept from riches.
He dreaded abject poverty, lest in his weakness, it aord
occasion for the working of the esh, causing dishonesty,
and bringing reproach upon the name of his God. But riches,
too, were equally to be feared, because it is a common thing
for men to grow more and more independent of God as
their worldly goods are increased: “Jeshurun waxed fat, and
kicked” (Deut. 32:15). e wealthy are exposed to many a
snare that those in moderate circumstances know little of.
is, Agur had observed; therefore he would not desire to
revel in luxury, but would be fed with food betting his
station in life, and would choose, if such were the will of
God for him, to occupy a middle position between the two
extremes of deep need and overowing abundance. e
wisdom and piety that suggested such a petition become
increasingly evident, the more it is considered.
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10 Accuse not a servant to his master,
Lest he curse thee and thou be found guilty.
e lot of a servant in the East, who was often a slave,
was hard enough at the best. erefore he who took it upon
himself to accuse such an one to his master, whether the
accusation were true or false, was likely to be hated by the
poor wretch he had informed upon; and if he were proven
to have had no just grounds for his charge he should be put
to shame by one of inferior station. Applying the principle
to Christians, we are reminded of the impertinence and lack
of thoughtfulness and care, one for another, which would
lead one saint to judge the service of his fellow-laborer.
“Who art thou that judgest another man’s servant? To his
own Master he standeth or falleth.” “Let us not therefore
judge one another any more; but judge this rather, that no
man put a stumbling-block or an occasion to fall in his
brother’s way” (Rom. 14:4, 13).
11 ere is a generation that curseth their father,
And doth not bless their mother.
12ere is a generation that are pure in their own eyes,
Yet are not washed from their lthiness.
13ere is a generation — oh how lofty are their eyes!
And their eyelids are lifted up.
14 ere is a generation, whose teeth are as swords,
And their jaw-teeth as knives,
To devour the poor from o the earth,
And the needy from among men.
e word generation is here used, as in many other
parts of Scripture, to describe a particular class of mankind
having certain characteristics in common; as when our
Lord spoke of the Jews as an evil and adulterous generation,
and declared that that generation should not pass away
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prior to His return from heaven. To suppose He meant
a generation of thirty to forty years is to throw the entire
prophecy into confusion. e so frequent use of the word
in the sense indicated above, might have suggested to any
sober reader the true teaching of the passage.
It is the generation of the children of pride that Agur
so graphically sketches for our instruction and warning.
Self-sucient, they recognize no indebtedness to father
and mother, but curse the one and do not bless the other.
Contaminated with the horrible pollution of their sins,
they are nevertheless pure in their own sight, declaring
every one his own goodness. See Proverbs 20:6.
Lifting up their eyes and elevating their eyebrows, they
manifest their supercilious insolence and haughtiness;
while, if any seek to correct them, or make them conscious
of their true condition in the sight of God, they turn angrily
upon him, as wild beasts, ready to rend with their teeth,
which are like swords and knives. Even where there is no
provocation, they can be cruel and treacherous, devouring
the poor and the needy. See Proverbs 6:17 and 21:4.
It is the generation afterward headed up in the typical
Pharisee, cold and proud, outwardly correct and pious,
while secretly devouring widows’ houses, and heeding not
the cry of the poor.
Such is man in his self-righteousness. Such would be
characteristic of all, had not the matchless grace of God
made some to dier!
15 e horse-leech hath two daughters;
Give! Give! [are their names].
ere are three things that are never satised,
Yea, four things say not,
It is enough:
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16 Sheol; and the barren womb;
e earth that is not lled with water;
And the re that saith not, It is enough.
Proud and self-sucient though he be, yet the heart of
man is never satised. “Like a leech voracious of his food,”
he never feeds to satiety. e two daughters are perhaps
simply a symbolical way of declaring this characteristic
of the blood-sucker of Arabia. But I have followed Prof.
Noyes and Prof. Stuart in regarding the words “Give! Give!”
as their names. e name is the index to their wretched
habits.
Notice the peculiar yet exact use of the numbers three
and four. ree things are never satised, namely, the unseen
world, into which disembodied spirits are constantly
descending; the barren womb; and the earth upon which
rain falls incessantly somewhere. But four things say not,
“It is enough.” erefore to the three already given, he
adds the re. It devours until all that it can reach has been
destroyed, when it has to cease, and is, in a sense, satised,
but only because it must be; for were there more material
to feed upon, it would go on destroying still.
All of these are but pictures of the restless yearning,
implanted in man’s bosom by the Fall. e world and all
that it contains is not enough to ll and satisfy it. “ou
hast made us for yself,” said Augustine of Hippo, “and
our hearts will never be at rest, until they rest in ee.”
How slow we are to learn the lesson!
17 e eye that mocketh at his father,
And despiseth to obey his mother,
e ravens of the valley shall pick it out,
And the young eagles shall eat it.
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See verse 11 above. It is a well-known fact that ravens,
eagles, and many other birds of carrion and of prey begin
their attack upon either a carcass or a living animal, or
person, by plucking out the eyes. Instinct seems to tell
them that, the power of sight gone, their victims are quite
disabled. “e crow shall one day pick out thine eyes!” is an
Eastern imprecation of dire import, which may indeed be
founded upon this very proverb.
e disobedient mocker shall come to grief in a similar
way to what is here described. Suddenly, but surely, he
shall be bereft of the power of vision, and stumble in
the darkness, vainly trying to beat o the foes that have
destroyed his happiness, and would further ruin his life.
It is the law of retribution which all have to bow to. How
many a parent, when shamed and heart-broken, because
of the waywardness of an unlial son or daughter, has
remembered in an agony of remorse similar disobedience
on his own part, when parents, long since departed, were
harassed and distressed by his refusal to be controlled.
ese things come back in later years with crushing force.
18 ere be three things too wonderful for me,
Yea, four which I know not:
19 e way of an eagle in the air;
e way of a serpent upon a rock;
e way of a ship in the midst of the sea;
And the way of a man with a maid.
20 Such is the way of an adulterous woman,
She eateth, and wipeth her mouth,
And saith, I have done no wickedness.
Again we have a three and a four carefully distinguished.
All the causes of wonder are beyond a man’s ability to
explain, but only three are impossible for him. e several
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ways or paths of an eagle in the air, a serpent on a rock, or
a ship in the sea, he cannot trace. e way of a man with a
maid — completely controlling her mind and will — though
none may explain it, there are yet too many examples of it,
to permit its being considered as too wonderful for him.
Such is the way of an adulterous woman. Hardened in
conscience, she lives in her sin, but like the eater who wipes
his mouth, and removes all evidence of his eating, she hides
her guilt and boldly says, “I have done no wickedness.”
“Lest any of you be hardened by the deceitfulness of
sin,” is a word to be protably kept in mind. Sin is often
excused as though it were something for which men were
not morally accountable. People are fond of considering
it more as a mental and physical disease, than as iniquity
for which the wrong-doer shall be called to account. But
God has declared plainly, He will “bring every work into
judgment, with every secret thing, whether it be good, or
whether it be evil” (Ecc. 12:14).
21 For three things the earth is disquieted,
And for four, which it cannot bear:
22 For a servant when he reigneth;
And a fool when he is lled with meat;
23 For an odious woman when she is married;
And a handmaid that dispossesseth her mistress.
e rst three of these obnoxious things are very
disquieting. e fourth completely overturns the order of
the household.
A servant reigning is like the sweeping storm of Proverbs
28:3. It was not an infrequent occurrence in the East for
a slave or a servant to be, through some remarkable turn
of events, suddenly elevated to great power; sometimes
through treachery, as in the case of Zimri (1Kings 16:1-
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20), or through favoritism as in that of the undeserving
Haman. Persons of low birth so exalted are often far harder
on the populace than those born in high station. One has
said that a servant ruling becomes “the most insolent,
imperious, cruel, and tyrannical of masters.” Equally
disquieting is a fool or a churl who is lled with meat; that
is, has all that heart can wish. Rolling in plenty, he despises
the needy, and considers that his possessions entitle him to
respect, though he be bereft of every virtue, as was Nabal
the husband of Abigail to whom we have before referred.
A tting completion to this wretched trinity is an
odious woman when married. Unamiable and vindictive
in her disposition, she destroys the peace and happiness of
her husband and dependents.
e fourth instance, however, is more to be dreaded
than all, so far as interfering with the order of the home is
concerned. e Septuagint renders the clause “A handmaid
when she hath supplanted her mistress.” When it happens
that one taken into the home as a menial, wins the husband’s
aections, alienating his wife and children, utter ruin has
come in. Unhappily, such instances are far from rare, and
have wrecked thousands of families.
How important it is to watch for the rst beginnings of
an unholy familiarity that may result so fatally!
24 ere are four things which are little upon the earth,
But they are exceeding wise:
25 e ants are a people not strong,
Yet they prepare their meat in the summer;
26 e conies are but a feeble folk,
Yet make they their houses in the rocks;
27 e locusts have no king,
Yet go they forth all of them by bands;
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28 e lizard taketh hold with her hands,
And is in kings’ palaces.
In these four wise things, as many have long since
noticed, we have a beautiful gospel-picture.
We have already remarked the provident habits of the
grain-eating ant of Palestine, in the notes on Proverbs
6:6-8. We are therefore prepared at once to recognize the
fact that its wisdom consists in making due preparation
for the future. Taught by instinct to make use of present
opportunities, in order to supply coming needs, it carefully
stores away that which will be its food when the bright
days of summer are past and gone, and the cold of winter
renders it too late to go out and search for provision to
sustain life.
In material things, man readily shows the same wisdom
as this tiny creature. He, too, provides against the coming
days when ill health or old age will forbid his going forth to
labor. But is it not an amazing thing that men who display
remarkable foresight in regard to matters that pertain to
this life, will yet forget altogether to make due preparation
for that unending eternity to which every moment bears
them nearer?
Forgetful of the ages to follow this short life on earth,
they allow golden opportunities to slip by, never to return,
and rush carelessly on, ignoring the need of their souls
and the fearful danger that lies just beyond death. “As
it is appointed unto men once to die, but after this the
judgment; so Christ was once oered to bear the sins of
many; and unto them that look for Him shall He appear
the second time, without sin, unto salvation” (Heb. 9:27,
28). Here we learn of the fast-approaching danger, as also
of the One who alone can give deliverance from it. But
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the majority of mankind are so insanely concerned about
the eeting present that they utterly ignore the everlasting
future.
To all such, the insignicant little ant preaches loudly,
crying in the ears of any who will listen, “Flee from the
wrath to come; prepare to meet thy God!” It is a practical
preacher too, for it teaches by action. Refusing to idle
away the golden hours of summer, like human triers on
every hand who allow childhood, youth, and middle age to
slip by, leaving them still unprepared for eternity, the ant
faithfully uses the present in view of the future.
is is wisdom indeed, and pictures what all may well
take to heart. If the reader is unsaved, if he has not yet
settled his eternal matters by coming to Christ, let me
shout in his ears the cry of the shipmaster to the runaway
prophet: “What meanest thou, O sleeper? Arise, call upon
thy God!” (Jonah 1:6). If you are not awakened soon, you
will be aroused too late; only to learn that preparation-days
are over and eternity has begun with your soul still unsaved,
and to abide Christless forever!
To him who desires to escape coming judgment the
“coney” has also a message telling of the only safe refuge.
Properly speaking, the little animal of the 26th verse is not
a coney at all, but a very timid defenseless creature of the
marmot type, known to naturalists as the Syrian hyrax. e
true coney belongs to the rabbit family, and does not seek a
habitation in the rocks. But the hyrax does. It is described
as “a small animal found in Lebanon, Palestine, Arabia
Petra, Upper Egypt, and Abyssinia. It is about the size,
gure, and brownish color of the rabbit, with long hind legs
adapted to leaping, but is of a clumsier structure than that
quadruped. It is without a tail, and has long bristly hairs
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scattered over the general fur; as to its ears (which are small
and roundish instead of long, like the rabbit), its feet, and
snout, it resembles the hedge-hog. From the structure of its
feet, which are round, and of a soft, pulpy, tender substance,
it cannot dig, and hence is not tted to live in burrows like
the rabbit, but in the clefts of the rocks. It lives in families;
is timid, lively, and quick to retreat at the approach of
danger; and hence is dicult to capture. In its habits it is
gregarious, and feeds on grain, fruits and vegetables.” In the
Hebrew it is called Shaphan, and is included in the lists of
unclean animals in Leviticus 11:5 and Deuteronomy 14:7,
because, though its jaws work with a cud-chewing motion,
it does not divide the hoof. In Psalm 104:18 the same fact
is referred to that is brought to our attention here in the
Proverbs: “e high hills are a refuge for the wild goats,
and the rocks for the conies.”
Feeble and defenseless in the presence of its enemies,
unable too to burrow and make a house for itself, the
hyrax nds in the clefts of the rocks a suitable dwelling-
place where it is safe from the power of the marauder and
protected from the fury of the elements. Surely the picture
is plain. “at Rock was Christ,” says the apostle, when
writing of the rock from which owed the living water in
the wilderness. Here too the rock speaks of Him; for He
alone is the sinner’s refuge. e little unclean hyrax, weak
and feeble, ees to the rocks and is safe.
So, too, the helpless unclean sinner, awakened to a sense
of his dire need and aroused by the signs of the storm that
is soon to break over the heads of all who neglect God’s
salvation, ees for refuge to the Lord Jesus Christ, and
nds in Him a safe and blessed shelter where no foe can
ever reach him and judgment can never come.
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It is in the clefts of the rock that the hyrax bides, and it
is in a Saviour, pierced for our sins and bruised by the awful
vengeance of the Holy One, that the believing soul nds a
hiding-place.
“On Him almighty vengeance fell,
Which would have sunk a world to hell;
He bore it for a chosen race
And thus became their hiding-place.”
Has my reader found a refuge in Him? Oh, be persuaded,
I pray you, if still exposed to the wrath of God, to cease
from all eort to save yourself ( which can only result in
bitter disappointment in the end) and ee to Jesus, while
He still sounds out the peace-giving invitation, “Come
unto Me, all ye that labor and are heavy-laden, and I will
give you rest” (Matt. 11:28).
e third of these wise things is the locust. Having
no visible head, no leader, yet they go forth by bands, like
soldiers in their respective regiments. So methodical are
they that they seem to be acting under denite instructions
and in strictest discipline. To those who have found a refuge
in Christ they furnish an example of that subjection one to
another, and to our unseen Head in heaven, that might
well shame us as we contemplate the broken, scattered
condition of the people of God, and reect upon our share
in the terrible ruin.
To the world and the world-church, the body of Christ
must seem like a heterogeneous, miscellaneous company,
with no leader and no bond of union; but the same Jesus
who died for His people’s sins is now seated in highest
glory, and made by God the Head of all who have been
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redeemed by His precious blood. e Holy Spirit, sent
down from heaven upon His ascension there as Man, is
now indwelling every believer, thus binding all together in
one great company, every one “members one of another.”
is is most blessed, and when the soul enters into it,
will lead to judgment of all that is opposed to the truth of
the Church as revealed in Scripture. If “there is one body,”
and the Word of God knows no other, I should own my
membership in that alone, and by obedience to the truth,
walk worthy of the vocation wherewith I am called.
e locusts all act together, and this it is that declares
their wisdom. So should it be with the body of Christ.
Divisions and schisms are declared plainly to be sinful and
works of the esh. “For ye are yet carnal; for whereas there
is among you envying, and strife, and divisions, are ye not
carnal, and walk as men?” (1Cor. 3:3).
Earnestly the saints are exhorted to walk together in
love and fellowship, “striving together for the faith of
the gospel.” roughout the letter to the Philippians this
precious unity is ever insisted on; and in 1Corinthians
likewise. In chapter 1 of the latter epistle, the apostle
writes: “Now I beseech you, brethren, by the name of
our Lord Jesus Christ, that ye all speak the same thing,
and that there be no divisions among you; but that ye be
perfectly joined together in the same mind and in the same
judgment” (1Cor. 1:10). Such is the lesson of the locusts.
May we have grace to learn it in the presence of God.
It is now pretty generally acknowledged that the
Hebrew word shemameth in verse 28 refers not to the
spider, but to a little house-lizard called the gekko, which is
very common in Palestine, and has a peculiar idiosyncrasy
for ne hangings and palatial homes. It uses its forefeet
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very much as though they were indeed “hands,” catching
its food, chiey ies and spiders, therewith, and securely
holding them while it devours them. On the underside of
each toe is a tiny sponge-like sac, containing an adhesive
liquid. As it runs up marble walls, or out upon tesselated
ceilings, this substance oozes out, and enables it to “take
hold with its hands” upon the smooth, slippery surfaces,
whence it is not easily dislodged.
May it not speak to us of the power of faith, which is
indeed the hand by which the believing sinner takes hold of
the precious truth of God, thus entering into the blessing
He would have all His own enjoy? is it is that gives us
to be at home in the King’s palace, and ensures an eternal
abode in the Father’s house.
Amazing is the grace which gives to all who believe on
the Lord Jesus Christ a place by faith even now in “the
heavenlies”; yet such is our happy portion. For “God who
is rich in mercy, for His great love wherewith He loved us,
even when we were dead in sins, hath quickened us together
with Christ, (by grace are ye saved;) and hath raised us up
together, and made us sit together in heavenly places in
Christ Jesus: that in the ages to come He might show the
exceeding riches of His grace, in his kindness toward us,
through Christ Jesus” (Eph. 2:4-7). Now we are there in
Him. He has gone up on high as our representative. Soon
we shall be there with Him, to enjoy His companionship
for eternity!
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Happy is the soul who has learned aright the message
of these four wise things!
11
Passing on from them, we next are instructed as to the
Christian’s walk and behavior, in the four comely things
that follow:
29 ere be three things that go well,
Yea, four that are comely in going:
30 A lion, that is strongest among beasts,
And turneth not away for any;
31 A [beast] girt in the loins; a he-goat also;
And a king, against whom there is no rising up.
It is quite proper to speak of the rst three creatures as
going well, or excelling in going; though it would hardly
apply to a king. Majestic and glorious, he is comely in his
goings-forth, and therefore comes under the second head.
e lion is characterized by uninching boldness,
and speaks of that holy courage which should mark the
Christian soldier as he contends earnestly for the faith
once delivered to the saints. In his faith, he is to have virtue
(true courage), that he may withstand in the evil day, and
turn not aside for any. It is not mere natural forwardness,
or dogged determination, that is contemplated, but “the
irresistible might of weakness” that leans upon God, that
led Paul to write, “When I am weak, then am I strong.”
e second in the series has been variously understood
as the greyhound, the girded horse, the zebra, and even
the cock! e latter is preferred in the Septuagint, Syriac,
Vulgate, and Chaldee versions. But the word simply means,
11 Mr. J. B. Gottshall has recently issued an excellent little volume
in the “Nature in the Light of Scripture” series, entitled “e
Ant, the Coney, the Locust, and the Lizard,” which contains
much that is helpful and suggestive. To be had of the same
Publishers.
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girded as to the loins, according to the best authorities, and may
therefore be applied to any slender creature characterized
by swiftness. e translators of the Authorized Version
preferred greyhound, as most fully expressing the idea of
an animal adapted to running. It matters little what beast
is signied. e lesson for us is clear enough. As a loin-
girt animal rests not till it reaches its prey, or the goal
to which it is running, so the saint is to press swiftly on,
refusing to be turned aside by the attractions of this world.
It is as the racer he is viewed in Philippians 3: “Brethren,
I count not myself to have apprehended: but this one
thing I do, forgetting those things which are behind, and
reaching forth unto those things which are before, I press
toward the mark for the prize of the calling of God on
high in Christ Jesus” (verses 13, 14). is should ever be
the Christian’s attitude. Having here no continuing city,
he halts not to dally with the triing things of earth, but,
with girded loins and the eye xed on Christ, he hastens
on to the judgment-seat where the prize is to be awarded.
“Wherefore, seeing we also are compassed about with so
great a cloud of witnesses, let us lay aside every weight,
and sin which doth so easily beset us, and let us run with
patience the race that is set before us, looking unto Jesus
the author and nisher of faith; who for the joy that was set
before Him endured the cross, despising the shame, and
is set down at the right hand of the throne of God” (Heb.
12:1, 2). He was the great pattern-pilgrim, ever “girt in the
loins,” passing through this world as a stranger; nding
here only sorrow and grief, but whose joy is now full in
glory!
e he goat is the “climber.” Refusing the low and
often unhealthful valleys, he mounts up, higher and higher,
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to the rocky hills and the peaks of the mountains, as we
have already been reminded in the psalm (Psa. 104:18).
Breathing the exhilarating air of “the top of the rocks,”
he nds both pleasure and safety in his retreat. e lesson
is simple. It is the Christian who, like Habakkuk, walks
upon the high places, that will be able to rejoice in the
day of trouble, and joy in the God of his salvation when
everything of earth seems to fail (Hab. 3:17-19). From the
soul of the climbing saint there will ever be melody “for the
Chief Singer on the stringed instruments.”
Heavenly-mindedness lifts the soul above all the mists
of this poor world, and enables one to view all from God’s
standpoint. “If ye then be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand of
God. Set your mind on things above, not on things on the
earth. For ye have died, and your life is hid with Christ in
God” (Col. 3:1-3). is is the lesson of the he goat. Would
that every believer did enter into it!
e last in the list of these comely things is the king
going forth in his might, against whom there is no rising
up. It is the overcomer, the man of faith, made unto God
a king, whose dignity is never greater than when he walks
in lowliness and meekness through this scene, drawing his
supplies from above, not from below. Great is the honor
conferred upon all who have been redeemed. No longer
children of the night, but of the day, they are called to
overcome the world in the power of the truth made good
to the soul by faith. Such a “king” was Abraham as he went
from Melchizedek’s presence to meet Sodom’s fawning
monarch, whom he vanquished in a dierent way from
that in which he had defeated the confederacy headed
by Chedorlaomer (Gen. 14). Such would God have every
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saved one to be; but if we would enter into it, we must take
sides with Him, counting the richest treasures of earth as
dung and dross. “is is the victory that overcometh the
world, even our faith” (1John 5:4). Strong in faith, the
man of God views the present in the light of the future,
and so, even though accounted as sheep for the slaughter,
can exclaim, “Nay, in all these things we are more than
conquerors, through Him that loved us” (Rom. 8:37).
32 If thou hast done foolishly in lifting up thyself,
Or if thou hast thought evil, lay thy hand upon thy
mouth.
33 Surely the churning of milk bringeth forth butter,
And the wringing of the nose bringeth forth blood:
So the forcing of wrath bringeth forth strife.
Having depicted in parable the dignity of the saint,
and the behavior that becomes him, Agur’s last word is
an exhortation to self-judgment, in case any have so far
forgotten their holy calling as to foolishly exalt themselves,
or have spoken or acted with evil intent. If the thoughts be
not pure, speech is exceedingly dangerous; it is better far
to lay the hand upon the mouth than to persist in what is
unrighteous.
It is so easy to force wrath; that is, to provoke another
to anger. To do so betrays a soul out of communion with
God, and a spirit insubject to His Word. As butter is
produced by churning, and blood by pressing the nose, so
strife results from unnecessary provocation. “e servant of
the Lord must not strive.” He is exhorted to meekness and
that ne courtesy which marked all that Jesus said and did.
Coarse, ungenerous words and ways are very unbecoming
in one who is a subject of divine clemency, and who is
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therefore expected to manifest towards even his enemies
the compassions of Christ.
With this message Agur’s ministry for us comes to
a close. Unknown though he be, save for this precious
collection of wise sayings preserved for our edication
in this one chapter, how much should we have lost if the
Spirit of God had not included his ministry in the sacred
volume!
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179094
Proverbs irty-One
THE nal chapter of the book is occupied with what
is designated as
1 e words of King Lemuel,
e prophecy that his mother taught him
at Lemuel was his mother’s name for Solomon is
generally believed, and seems likely to be true. ere was
no King Lemuel among those who sat on the thrones of
either Judah or Israel; nor do we have any record of one
of that name among the surrounding nations. It occurs
only in this chapter, and is probably intended for the son
of David and Bathsheba. e word simply means “Unto
God,” or, “With God.”
It is most interesting and deeply aecting to be
permitted to listen to a part of the instruction given by his
mother to the young prince. Precious is it also to note how
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grace had wrought in her soul, if she be indeed identical
with Bathsheba; so that she, whose history had been so
sadly blotted, could be her son’s guide and counselor in
matters of such great moment. No doubt the loss of her
rstborn, taken away in the Lord’s discipline, made him
who had been called Jedediah, “Beloved of Jehovah,” all
the dearer to her heart (2Sam. 12:24, 25). He was probably
brought up to be much in her company, learning to value
greatly her instruction and her loving care. How much
he was indebted to her for that godliness which marked
his early reign, will never be known until the records are
read out at the judgment-seat of Christ. e inuence of a
God-fearing mother is beyond all telling.
e opening verse of her prophecy, or oracle, seems
to imply her deep concern that she give just the counsel
needed.
2 What, my son? and what, O son of my womb?
And what, O son of my vows?
e thrice-repeated “what” has the force of “what shall
I say?” She desired to have the mind of God as to that
which she endeavored to impress upon his young heart.
Words, with Lemuel’s mother, were sacred things; for
she felt keenly the need of instructing her son aright, and
feared lest she in any way should mislead him.
e expression, “son of my vows,” speaks volumes.
Like Hannah, she had doubtless been much in prayer
for her child both before and after his birth. Humbled
and repentant, deeply exercised over the so-recent sin in
which she had participated, there would be cause for much
concern as to the future of the child whose mother had so
sadly failed. is she would feel keenly, and it would seem
to have resulted in pious vows concerning the one to be
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entrusted to her. at the vows themselves would not be in
keeping with the Christian revelation does not touch the
point. ey were right and proper in the dispensation of
law, and expressed the purpose of her heart to bring up her
child in the fear of God.
Some might seek to use such a passage as authority
for making vows now, and especially baptismal and
conrmation pledges. But all this is wide of the mark,
though none can doubt the sincere piety and the good
intentions of many who thus bind themselves. Such a
practice, however, is thoroughly opposed to the letter and
spirit of the New Testament. In a legal age, when God
was dealing with the responsible man as such, it was quite
in keeping with His ways, and He gave full instruction
concerning vows and the necessity of paying them; making
known also how a wife, or a minor might be released from
them, if on the day of the promise; the husband, or father,
disallowed them. See Leviticus 27. But nothing like this is
known in the Epistles written to unfold the doctrine and
practice pertaining to the Church of God.
Undoubtedly, Christian parents can, and should, bring
their children to God in prayer, seeking divine wisdom to
bring them up in the nurture and admonition of the Lord.
is answers, in the present age of grace, to the vows and
pledges made by godly parents of old.
Before dismissing this subject of vows, I just remind the
reader that if one has been, through ignorance and legality,
betrayed into making a vow which he afterward learns is
unscriptural and opposed to the truth of God, he should
go at once to the Lord in contrition of heart confessing
his error. To go on as though he had really bound his
soul thereby, would be a grave mistake. For instance, a
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Romish priest takes a vow of celibacy. Should he in after
years, discerning more clearly the will of God, leave the
apostate system wherewith he has been connected, his bad
vow is in no sense binding, once he repents. Such a case is
contemplated in 1Corinthians 7:25-28, 36. He who has
pledged himself to perpetual virginity, if he nds later that
he has made a mistake and put himself under grievous
bondage, is free to marry, and the word says, “He sinneth
not.” e solemn words of Ecclesiastes 5:4-6 do not aect
the question at issue, as what is there contemplated is a vow
made in accordance with the law, in the legal dispensation.
“Ye are not under law, but under grace.”
3 Give not thy strength unto women,
Nor thy ways to that which destroyeth kings.
Faithfully was Lemuel warned against the snare of
licentiousness. How well would it have been for Solomon
if he had ever persevered in the path of temperance and
sobriety here indicated, remembering the word, “He shall
not multiply wives to himself” (Deut. 17:17). His early life
seems to have been marked by obedience to this command
of God and by heeding his mother’s warning, but in his
later years he cast discretion to the winds, and the sad
result was, “his wives turned away his heart.”
4 It is not for kings, O Lemuel,
It is not for kings to drink wine,
Nor for princes to desire strong drink:
5 Lest they drink and forget the law,
And pervert the judgment of any of the aicted.
6 Give strong drink unto him that is ready to perish,
And wine unto those that be of heavy hearts:
7 Let him drink, and forget his poverty,
And remember his misery no more.
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8 Open thy mouth for the dumb
In the cause of all such as are appointed to destruction.
9 Open thy mouth, judge righteously,
And plead the cause of the poor and needy.
He who would rule well over a nation, must rst be
master of himself. It was here that Noah failed when set
over the renewed earth. Earnestly Bathsheba warns her
son of the evil eects that follow intemperate indulgence
in wine and strong drink. It is not for kings to be given
to inebriation; for drunkenness befogs the mind, and
benumbs the faculties. Drinking immoderately, they are
likely to forget the law, and thus be rendered unt to try a
case in righteousness.
e king of old was the representative not merely of the
executive power but, in a large sense, of the judicial and
the legislative sides of government. e aicted and the
oppressed would not receive justice from a besotted king,
therefore the importance of temperance and the clearness
of mind that accompanies abstinence from what would
iname the brain and cloud the understanding.
If any drink to intoxication let it be those who are ready
to perish and those who are disheartened and bitter of
soul. ere is a tinge of undisguised irony in the sixth and
seventh verses that must not be overlooked. Strong drink
might help the despondent to forget their poverty and to
remember their misery no more; but the true remedy is for
the judge of the oppressed to hear their cause patiently and
render a decision in righteousness, as he cannot do if under
the power of wine. He is to open his mouth for those who
cannot speak for themselves, and deliver any who would be
in danger of destruction which has not been deserved. See
Proverbs 24:11, 12.
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From verse 10 to the end of the chapter, the subject is
the virtuous woman. is section is an acrostic poem, each
verse beginning, in the original, with one of the letters of the
Hebrew alphabet as indicated in the text here used, though
not seen in our authorized Bibles. It was a favorite form of
composition among the Hebrews, and is used frequently in
the Psalms and in the Lamentations of Jeremiah.
10 (Aleph.) Who can nd a virtuous woman?
For her price is far above rubies.
11 (Beth.) e heart of her husband doth safely trust in her,
So that he shall not lack gain.
12 (Gimel.) She will do him good and not evil
All the days of her life.
Virtuous is used in the sense of thrifty and devoted.
e thought of chastity is of course included, because the
devoted wife would be faithful to her husband; but it is
not that which is particularly before the mind. e virtuous
woman is a dependable woman; one who can be counted
on in every emergency. Capable and energetic, with a high
sense of the dignity and importance of administering the
aairs of the home, her worth is not to be compared with
that of jewels, however valuable.
In such a wife the heart of her husband may safely
conde, for he nds in her love and unselsh aection
treasure so vast, that, let his circumstances be as they may,
he can never be in poverty. Her inuence is for good and
not evil all the days of her life. It is a lovely picture of the
mutual relationship of Christ and the Church: the latter
owning Him as Head and delighting to love and serve
Him; while He nds His joy in her and beholds in her an
inheritance of untold value!
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13 (Daleth.) She seeketh wool and ax,
And worketh willingly with her hands
14 (He.) She is like the merchants’ ships,
She bringeth her food from afar.
15 (Vau.) She riseth also while it is yet night,
And giveth meat to her household,
And a portion to her maidens.
Finding her deepest joy in loving service, the virtuous
wife takes delight in weaving with her own hands the wool
and the ax which are to be the clothing for her household.
e picture is an Eastern one, but none the less lovely to
Western eyes. Kitto says, “In the state of society to which
this description belongs, every kind of drapery for the
person, the tent, or the house, is manufactured at home
by the women, who make it a matter of pride to be able
to boast that their husbands and children are entirely clad
by the labor of their hands; and the man’s robe clings the
more sweetly to him — is warmer in winter, and cooler in
the heat, from his knowledge of the dear hands by which
every thread has been prepared.”
Dainty delicacies or coarse fare when provided by her
hands become sweet indeed to the objects of her solicitude.
She is not content with slipshod service but is constantly
bringing forth “things new and old,” as the ships of the
merchants bring to our doors the treasures of distant lands.
Slothfulness she shames by her early rising, even before
the rst beams of the sun begin to light the horizon. In
Syria, the women are up long before the dawn to prepare
the morning meal, “grinding at the mill,” according to our
Saviour’s description, in order that the men may go forth
early to labor, and thus be enabled to rest during the sultry
part of the day.
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It is only love that can render service like this sweet
and delightful. Where that is lacking, it must be the veriest
drudgery. So Paul could write of himself and his fellow-
laborers as bondservants of Jesus Christ. is should be
the Church’s happiness — to serve the living and true God,
while waiting with eager expectancy for His Son from
heaven.
e wife here described serves in the consciousness of
her true estate. Unless that be settled all would be fear and
anxiety. So with the Christian. Service springs from the
knowledge of an established relationship. It is not as a price
paid to win the favor of an unreconciled God. But believers,
on their part, having been reconciled to Him, who needed
not to be reconciled to them, serve in newness of the spirit,
not in the oldness of the letter. us all uncertainty is gone,
and willing hands work as a result of the power of Christ’s
constraining love.
16 (Zain.) She considereth a eld, and buyeth it:
With the fruit of her hands, she planteth a vineyard.
17 (Cheth.) She girdeth her loins with strength,
And strengtheneth her arms.
18 ( Teth.) She perceiveth that her merchandise is good:
Her candle goeth not out by night.
Unlike the unfaithful servant, who wrapped his talent
in a napkin and hid it away where he could not use it,
the prudent wife is continually, by her economy and
foresight, adding to her husband’s possessions. Like Jabez,
she enlarges her coast, and becomes also keeper of a vine,
yard, a joyful service; for the fruit of the vine throughout
Scripture speaks of gladness. e bride in the Canticles has
to acknowledge, “mine own vineyard have I not kept,” but
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it is blessedly otherwise with her whose varied labors we
are here called to contemplate with admiration.
e girding of the loins for service may well remind us
of that subjection to the truth of God which ever marks out
the devoted soul; for it is with the truth the loins are to be
girded; and this both for strength and tness to take up the
daily tasks. No believer can render proper service unless the
loins of the mind are thus controlled by the unerring word
of the Lord. e virtuous woman girds her loose owing
garments tightly about her, drawing them up to leave the
feet free, as she goes about her work, doing with her might
what her hands nd to do.
In her labor she nds prot, nor does her lamp go
out by night, for she realizes the importance of being
ever watchful as well as energetic. How many a soul has
sadly failed because, while there was great activity, the
corresponding watchfulness was not maintained! e lamp
of testimony has been allowed to burn very dimly, or to die
out; and forgetting the place and portion of children of
light, the careless soul has been found, as though a child of
darkness, sleeping among the dead.
19 (Yod.) She layette her hands to the spindle,
And her hands hold the dista.
20 (Capp.) She stretcheth out her hand to the lowly,
Yea, she reacheth forth her hands to the needy.
21 (Lamed.) She is not afraid of the snow for her household,
For all her household are clothed with scarlet.
e nineteenth verse has reference to the ancient
custom, which is still prevalent among some Eastern
peoples, of spinning without the use of a wheel. ey hold
the dista in one hand and twirl their long wool spindles
with the other, stopping to wind the thread upon them as
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fast as it is drawn out. us, by diligence and economy, the
virtuous woman is able to minister, with loving care to the
lowly and the needy. Nor is hers the charity which fails to
begin at home, for she watches solicitously for the comfort
of her family; by her own skill making scarlet garments of
the warm wool for their covering in time of cold and snow.
Some prefer the rendering “double-garments” to
“scarlet,” as they do not see what the color has to do with
keeping out the cold; but the word is never so translated
elsewhere in Scripture. It is the scarlet obtained from the
Tola, a cochineal-like insect, which, being crushed, produces
a ne deep red, or rich crimson dye, much admired by the
Orientals. It is the “worm” of Psalm 22:6, to which our
Lord likens Himself, He who was bruised and slain that
all His redeemed might be clothed in splendor for eternity.
It is noteworthy that, to the present day, the mountain
Nestorians, and other Eastern tribes clothe their households
in a scarlet or striped stu, much like Scotch tartan in
texture and material. It is to garments such as these that
the text refers. Even in the smallest details the word of
God is absolutely correct.
22 (Mem.) She maketh herself coverings of tapestry,
Her clothing is ne linen and purple.
23 (Nun.) Her husband is known in the gates,
When he sitteth among the elders of the land.
24 (Samech.) She maketh linen
[garments], and selleth [them],
And delivereth girdles unto the merchant.
e authorized version reads “silk” in describing the
clothing of verse 22, but it is now well-known that not
until the reign of Justinian was silk brought to the Levant
from China. Fine, white linen, glistening like silk, such
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as the bride is arrayed with in Revelation 19, is what is
undoubtedly intended as elsewhere in Scripture purple
and ne linen are used together as the attire of the well-
clothed. See Luke 16:19.
e purple was obtained from “the juice of a certain
species of shell-sh found on the eastern shores of the
Mediterranean Sea. e juice of the entire sh was not used,
but only a little of its liquor, called the ower, contained in
a white vein, or vessel, in the neck.”
Typically, the ne linen and purple picture, as in the
tabernacle hangings, practical righteousness and royal glory.
In the rich man referred to above, we see how one could
be outwardly covered with what spoke of uprightness and
privilege, while actually “poor, and wretched, and blind, and
miserable, and naked.” e virtuous wife is robed in what
bespeaks her true character and dignity.
Her husband too is honored and esteemed. His place
as sitting among the elders of the land implies that
he occupied a seat in the gate of the city, as a judge, or
a magistrate. See notes on Proverbs 22:22 and 24:7. His
wife’s thrift and good judgment reect credit upon him,
adding to the esteem in which he is held. Such a spouse is
indeed “a help meet for him.”
Not only has she sucient to clothe her household and
herself, but her unwearying industry enables her to produce
linen garments and girdles for the caravan-merchants, who
readily purchase the work of her hands, to carry them to
distant places. us she is “bearing fruit in good works,”
and her abundant labors provide clothing for those far-
removed from her own dwelling.
e spiritual lesson is easily seen. She who is faithful in
ministering at home, and clothes herself in a garment of
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practical godliness and righteousness, will have enough and
to spare for the blessing of others in “the regions beyond.”
25 (Ayin.) Strength and honor are her clothing;
And she shall rejoice in time to come.
26 (Pe.) She openeth her mouth with wisdom;
And on her tongue is the law of kindness.
27 (Tsaddi.) She looketh well to the ways of her household,
And eateth not the bread of idleness.
Every clause here is of the deepest importance. e
ne linen and purple are really explained symbolically in
verse 25 — “Strength and honor are her clothing.” at
is, of course, strength of character, or, as already noted,
uprightness of heart and conduct, coupled with that
gracious dignity which belongs to one who walks with
God. No wonder it is written, “She shall rejoice in time to
come.” Godliness and joyfulness are inseparable. “e joy of
the Lord is your strength.” ere is no real happiness apart
from righteousness, and vice versa. Where the conscience is
at rest, the heart sings for joy. When David sinned, he lost,
not salvation, but the joy of it, which was never his again
until all was out in the presence of God, and he became
once more “a man in whose spirit there is no guile.” en
he could call upon the upright in heart to join with him in
songs of rejoicing. Contrast Psalms 51 and 32.
As long as the soul has any controversy with God — if
persisting in any known sin, refusing to confess evil-doing,
or failing to walk in any truth revealed in the Word, there
will be only unrest and lack of peace and joy. e secret
of a happy Christian life is very simple. It consists in
walking in the power of an ungrieved Spirit. Let there be
any compromise with unholiness, and the Spirit of God,
who dwells in every believer, is grieved. In such a case, it
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is impossible that there should be either peace of mind or
joy of heart. But when all that is contrary to His holy will
is dragged out into the light, and judged, then it is that the
conding saint, arrayed in clothing of “strength and honor,”
can lift up the voice in song and make accompanying
melody unto the Lord in the heart. Nor will this gladness
fade away while daily reckoning oneself to be “dead indeed
unto sin, but alive unto God in Christ Jesus our Lord.”
Fittingly the next verse shows that into the lips of
such a one grace is poured; nor is the salt of righteousness
lacking. Like Priscilla instructing Apollos, she opens her
mouth with wisdom, and the law of kindness is on her
tongue. What a contrast to the shrewish and contentious
woman, several times contemned in the earlier chapters.
See notes on Proverbs 21:19 and 27:15, 16. Because of the
pureness of her heart, her tongue delights to utter words of
grace and truth. See Proverbs 22:11. Who does not prize a
season of fellowship with such a rare saint as this! When,
instead of petty complaints and wretched, slanderous tales,
the lips pour forth words of loving-kindness, and declare
their joy in the precious truth that possesses the reins and
the soul, conversation becomes protable indeed; when, by
such well-directed wisdom and tenderness, the hearers are
edied and refreshed.
e twenty-seventh verse emphasizes something which
in a wife and mother is unspeakably precious. She looks
well to the ways of her household. Solicitously she notices
the habits and actions, as well as marking the speech, of her
children. Without nagging and ill-temper, she yet exercises
a rm but loving discipline over each one; checking here
and encouraging there, as she sees either to be needed.
Never too busy to seek to win an erring one from the snares
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of worldliness and pride, she eats not the bread of idleness,
but by both example and precept endeavors to guide her
ospring in the way of peace. Having a mother like this,
how poignant must be the grief of heart, how strong the
reprovings of conscience, if the feet of any of her household
go astray for a time in paths of sin!
28 (Koph.) Her children rise up, and call her blessed;
Her husband also, and he praiseth her, [saying,]
29 (Resh.) Many daughters have done virtuously,
But thou excellest them all.
Realizing in later life (what may not always be so clear
to them in childhood or early youth) the wisdom and love
manifested in her rm but tender discipline, her children
arise up and shower encomiums upon her, attributing
their well-being and blessing to her godly training and
instruction; while her husband, rejoicing in such a partner
of his joys and sorrows, exclaims in honest praise, “Many
daughters have done virtuously, but thou excellest them
all!” He has found in her what the heart ever craves — one
whose comeliness of soul and mind excel even beauty of
face and form.
May we not see in his admiration and delight a picture
of the tender love with which our heavenly Bridegroom
shall regard His Bride, the Church, when He presents her
to Himself, in the soon-coming day of glory, “not having
spot, or wrinkle, or any such thing!”
30 (Schin.) Favor is deceitful, and beauty is vain:
But a woman that feareth Jehovah, she shall be
praised.
31 (Tau.) Give her of the fruit of her hands;
And let her own works praise her in the gates.
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Here we have the secret of her devoted, virtuous life.
She fears the Lord. is, which our book has declared to be
the beginning of wisdom, is her abiding characteristic. Her
words, her ways, her dress, and her household discipline,
are all ordered as in His presence.
Others may pride themselves on their beauty, or
endeavor to obtain favor by winning words and pleasing
manners; but if there be no true character behind such
charms, the day will soon come when praise will give place
to contempt; while she who fears Jehovah will be honored
by all who appreciate virtue and excellence of spirit. Her
benecent labors too will receive their public and well-
merited recognition.
But we who have the light of New Testament revelation
can see in this last verse more than a hint of the coming
manifestation at the judgment-seat of Christ. When the
mists of earth have gone forever, when its pride and folly
and iniquity are eternally past, such a one as the mother
of Lemuel has been describing, shall ap pear in her Lord’s
own presence with rejoicing, bearing her sheaves with her.
At His feet she will cast down the fruit of her hands and
the works His grace has wrought in and through her, to
have all surveyed by Himself. How sweet to hear His words
of approbation in the gate, “Well done, good and faithful
servant! Enter thou into the joy of thy Lord.”
Who then will regret days of toil and nights of watching?
Who then would exchange the saint’s path and portion,
with all its responsibilities as well as privileges, for a place
of ease and careless enjoyment of a few eeting hours on
earth? Not one.
Living in view of that sacred hour when all our works
shall be inspected and passed upon by Him who has won
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our deepest aections, may we have purpose of heart and
earnestness of soul to cleave to Himself, holding fast His
faithful word, and not denying His Name, while waiting
here for His return.
If these notes and meditations shall assist any so to do,
they will have accomplished the author’s most cherished
desire.
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Addresses on the Song of
Solomon: Prefatory Note
e little volume now before the reader consists of revised
notes, considerably abbreviated, of addresses delivered in
the Moody Memorial Church, Chicago, during a part of
the winter of 1931-32. Many of those who listened to them
professed to nd blessing and edication, and there were
hundreds of requests for their publication in book form, to
which I have been pleased to respond. eir preparation for
publication has brought added joy to my own soul while
meditating afresh on this singularly delightful portion of
the Word of God. e attentive reader will realize at once
that there has been no attempt to fully expound the Song,
but rather to stress in each address some one or more of the
outstanding features of the particular portion discussed.
Proverbs and Song of Solomon
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I hope none will charge me with intentional plagiarism
if they nd a re-emphasis of precious truths on which
others have dwelt before me. I am glad to acknowledge
my indebtedness to many to whom this book has proven
a well-spring of spiritual refreshment, and undoubtedly
I have incorporated much that they have written, into
my own addresses. I have proted particularly from the
reading of “e Song of Solomon,” by Adelaide Newton;
“Meditations on the Song of Solomon,” by Andrew Miller;
“e Canticles,” by J. G. Bellett; “e Song of Songs,” by J.
B. Jackson; “e Song of Solomon,” by H. Friend, and an
excellent work on the same subject by Dr. A. C. Gaebelein.
All of these I can most heartily recommend to any wishing
fuller exposition than I have attempted to give in these
fragmentary discourses.
If God be pleased to own this attempt to create a greater
yearning for fellowship with Himself and to lead the way
into a deeper knowledge of the love of Christ, the labor
expended will be well worth while.
H. A. IRONSIDE.
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“We will be glad and rejoice in thee, we will remember
thy love more than wine” (Song of Solomon 1:4).
THE Song of Solomon is a little book which has
had a peculiar attraction for many of the people of God
all through the centuries, and others of them have had
great diculty in understanding just why such a book
should have a place in the canon of Holy Scripture at all.
Frequently I have heard those who, it seemed to me, ought
to have known better, say that as far as they were concerned
they could see nothing of spiritual value in this little book,
and that they questioned very much whether it were really
entitled to be considered as part of the inspired Word
of God. As far as that is concerned, it is not left to the
Church in our day to decide which books should belong to
the canon of Scripture and which should be omitted. Our
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blessed Lord Jesus Christ has settled that for us, at least as
far as the Old Testament is concerned. When He was here
on earth He had exactly the same Old Testament that we
have, consisting of the same books, no more and no less.
ose that are sometimes called the Apocryphal books
did not belong to the Hebrew Old Testament which He
valued and fed upon, and which He commended to His
disciples, and, more than that, upon which He placed His
divine imprimatur when He referred to the entire volume
and said, “e Scripture cannot be broken.” erefore we
do not have to raise any question as to the inspiration of
the Canticles. He declared the Hebrew Bible to be the
Word of the living God, and there are many gures from
this little book in various parts of the New Testament; for
instance, “the well of living water” (John 4); “the ye led
woman” (1Cor. 11); “the precious fruit” (James 5:7); “the
spotless bride” (Eph. 5:27); “unquenchable love” (1Cor.
13:8); “love strong as death” (John 15:13); “ointment
poured forth” (John 12:3); “draw me” (John 6:44); “the
Shepherd leading His ock” (John 10:4, 5, 27); and “the
fruits of righteousness” (Phil. 1:11). Who can fail to see in
all these allusions to the Song of Solomon?
If we grant that it is inspired, what then are its lessons?
Why do we have it in Holy Scripture? Many of the Jewish
teachers thought of it simply as designed of God to give a
right apprehension of conjugal love. ey thought of it as the
glorication of the bliss of wedded life, and if we conceived
of it from no higher standpoint than this, it would mean
that it had a right to a place in the canon. Wedded life in
Israel represented the very highest and fullest and deepest
aection at a time when, in the nations surrounding Israel,
woman was looked upon as a mere chattel, as a slave, or
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as the object of man’s pleasure to be discarded when and
as he pleased. But it was otherwise in Israel. e Jewish
home was a place where love and tenderness reigned, and
no doubt this little book had a great deal to do with lifting
it to that glorious height.
But down through the centuries, the more spiritually
minded in Israel saw a deeper meaning in this Song of
Solomon; they recognized the design of God to set forth
the mutual love subsisting between Jehovah and Israel.
Again and again, in other scriptures, Jehovah is likened to a
bridegroom, Israel to His chosen bride, and so the spiritual
in Israel, in the years before Christ, came to look at the
Song in this way. ey called it “the Book of Communion.”
It is the book that sets forth Jehovah and His people in
blessed and happy communion. And then all through the
Christian centuries those who have had an insight into
spiritual truth have thought of it from two standpoints.
First, as typifying the wondrous relationship that subsists
between Christ and the Church, the glowing heart, the
enraptured spirit of our blessed Lord revealing Himself to
His redeemed people as her Bridegroom and her Head, and
the Church’s glad response. And then, looking at it from a
moral standpoint, as setting forth the relationship between
an individual soul and Christ, how many a devoted saint
has exclaimed with gladness, “Oh, I am my Beloved’s, and
His desire is toward me.”
Rutherford’s meditations were evidently based on this
little book when he exclaimed:
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“Oh, I am my Beloved’s,
And my Beloved’s mine,
He brings a poor vile sinner
Into His house of wine;
I stand upon His merit,
I know no safer stand,
Not e’en where glory dwelleth
In Immanuel’s land.”
erefore we may think of the book from four
standpoints. Looking at it literally, we see the glorication
of wedded love. Looking at it from a dispensational
standpoint, we see the relationship between Jehovah and
Israel. Redemptively, we nd the wonderful relationship
between Christ and the Church. And studying it from
the moral or spiritual standpoint, we see it as the book of
communion between an individual soul and the blessed,
gloried, risen Lord.
It is a bit dicult to get the exact connection of the
dierent portions of the book. It is not a drama, as the
book of Job is; it does not present to our consideration
any continued story. It consists rather of a series of love
lyrics, each one complete in itself. It is the lover with heart
enraptured setting to music the thrill of the soul, and thus
you have this cluster of song-owers, each one setting forth
some dierent phase of communion between the beloved
and the one so loved. And yet, back of it all, there must be
some kind of story. What is this background?
Something like a hundred years ago, Ewald, the great
German critic, who has been called the father of higher
criticism, suggested that the story was something like this.
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In the hill country north of Jerusalem there was a family in
charge of a vineyard belonging to King Solomon. e young
shepherdess had been won by a shepherd who had drawn
her heart to himself, and their troth had been plighted.
But King Solomon, as he rode along the lane one day, saw
this young shepherdess in the vineyard, and his heart went
out to her. He determined to win her for himself, and so
tried by blandishment to stir up her aections. But she was
true to her sylvan admirer. By-and-by the king actually
had her kidnapped and taken to his palace, to the royal
harem, and there again and again he pressed his suit and
tried to alienate her from her shepherd lover in the hills.
Sometimes she was almost tempted to yield, for her case
seemed a hopeless one, but then she would remember him,
her former lover, and she would say, “No, I cannot turn
from him. ‘I am my beloved’s, and his desire is toward me.’”
Eventually King Solomon set her free and she went back
to the one she loved.
at view of things has been accepted by a great many
Bible students, and I have been a little surprised at times
to hear some of my fundamental brethren set it forth,
apparently without realizing its source. Personally, I reject
it. I do not think it at all likely that a man like Ewald, who
had no real spiritual insight, ever understood this little book
of communion. A man who could be called the father of
higher criticism, who gave the start to the present modern
trend of handling the Bible, refusing to recognize its true
inspiration, does not seem to me to be such an one as the
Spirit of God would use to open up this little book to us.
ere are several other reasons why I refuse this view.
First and foremost, it would make King Solomon “the
villain of the piece,” and when we turn to the Word of
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God, we nd that Solomon is viewed by the Holy Spirit
of God as a type of the Lord Jesus Christ. You will nd
that in the Psalms Solomon is portrayed as the prince of
peace succeeding David after years of warfare, and setting
forth Christ’s coming again to reign as Prince of Peace. In
the New Testament the Lord Jesus says, “e queen of the
south shall rise up in the judgment with this generation,
and shall condemn it: for she came from the uttermost
parts of the earth to hear the wisdom of Solomon; and
behold, a greater than Solomon is here” (Matt. 12:42).
When I say that Solomon is a type of Christ, I do not
mean Solomon personally. Whenever any man is spoken
of as a type of Christ, you are not to think of what the
man is in himself, but what he is ocially. David ocially
was a type of Christ; David personally was guilty of very
grievous sin, but the Lord is the sinless One. Solomon was
guilty of very serious departure from God during certain
periods of his life, but ocially he represented our Lord
Jesus Christ as the Prince of Peace. It is not the way of the
Spirit of God to present a character, or some other animate
or inanimate object, as a type of Christ in one place and a
type of that which is wicked and unholy in another; and if
we were to take Ewald’s suggestion as the real story behind
this book, we would have to think of Solomon as the type
of the world, the esh, and the devil, trying to win the
heart of this young woman away from the shepherd who
represents the Lord Jesus Christ.
Another reason why I reject this is that it would mean
that we would have to understand some of the most lovely
and tender passages of this little book in which the king
addresses himself to the shepherdess, as mere blandishment
instead of a sincere and holy love. ese very passages are
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those which all down through the centuries have thrilled
the heart of the people of God. ey have reveled in them,
they have delighted in them, and fed their souls upon them.
It is not likely that they have been misled, that the Holy
Spirit who came to guide into all truth has thus deceived,
or allowed to be deceived, so many of God’s most spiritual
people throughout the centuries, and therefore, I refuse to
take the story that I have given you from Ewald as the
explanation of the Song of Solomon.
Let me give you another story, the one that came to
me one day when I was alone on my knees. I had to teach
this little book and was a bit perplexed about it. I did not
like the story of Ewald, and so I went to the One who
wrote the book and asked Him to tell me what was behind
it. “Oh,” you say, “did you know the Author of the book?”
Yes, I have known Him for a long time. At that time I
had known Him about thirty years, now it is forty-one
years. “Well,” you say, “the book is rather a recent thing if
you know the author.” No, not at all, it is a very old book;
but the Author is the Ancient of Days and I have known
Him ever since in grace He saved my soul. And so I took
Him at His word and reminded Him of His promise that
when the Holy Spirit came, He would take of the things of
Christ and show them unto us; and I said, “Blessed Lord, I
am all perplexed about this little book; by y Spirit show
it to me so that I will really understand its meaning.” I
am going to give you the story that it seemed He gave to
me. You may not think I am correct. Very well, you go to
Him and ask Him about it, and if He tells you something
dierent, come and tell me, and I will be glad to correct my
story if you can show me that I am wrong.
Proverbs and Song of Solomon
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is is what I thought I could see behind it all. Up there
in the north country, in the mountain district of Ephraim,
King Solomon had a vineyard (we are told that in the 11th
verse of the last chapter), and he let it out to keepers, to
an Ephraimite family. Apparently the husband and father
was dead, but there was a mother and at least two brothers,
two sons. We read, “My mother’s children were angry with
me.” In Hebrew it is, “My mother’s sons.” ere may have
been more sons, but there were at least two. And then there
were two daughters, two sisters, a little one spoken of in
the 8th chapter — “We have a little sister.” She was a little
undeveloped one. And then there was the older daughter,
the Shulamite. It would seem as though this one was the
“ugly duckling,” or the “Cinderella” of the family. Her
brothers did not appreciate her and foisted hard tasks upon
her, denying her the privileges that a growing girl might
have expected in a Hebrew home. “My mother’s sons were
angry with me.” at makes me wonder whether they were
not her half-brothers, if this were not a divided family.
“My mother’s sons were angry with me; they made me
the keeper of the vineyards; but mine own vineyard have
I not kept.” ey said to her, “No; you can’t loll around
the house; you get out and get to work. Look after the
vineyard.” She was responsible to prune the vines and to
set the traps for the little foxes that spoiled the vines. ey
also committed to her care the lambs and the kids of the
ock. It was her responsibility to protect and nd suitable
pasture for them. She worked hard, and was in the sun
from early till late. “Mine own vineyard have I not kept.”
She meant, “While working so hard in the eld, I have no
opportunity to look after myself.” What girl is there that
does not value a few hours in front of the looking-glass, the
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opportunity to x her hair and to beautify herself in any
lawful way? She had no opportunity to care for her own
person, and so she says, “My own vineyard have I not kept.”
I do not suppose she ever knew the use of cosmetics of any
kind; and yet as she looked out on the road she would see
the beautiful ladies of the court riding on their palfreys
and in their palanquins, and as she got a glimpse of them,
or as she bent over a woodland spring and saw her own
reection, she would say, “I am sunburned but comely, and
if I only had the opportunity, I could be as beautiful as the
rest of them.” at is all involved in that expression, “Mine
own vineyard have I not kept.”
One day as she was caring for her ock she looked up,
and to her embarrassment there stood a tall and handsome
stranger-shepherd, one she had never seen before, gazing
intently upon her, and she exclaimed, “Look not upon me,
because I am black, because the sun hath looked upon
me.” And then she gives the explanation, “My mother’s
children were angry with me; they made me the keeper
of the vineyards; but mine own vineyard have I not kept.”
But he answers quietly without any oensive forwardness,
“I was not thinking of you as swarthy and sunburnt and
unpleasant to look upon. To my mind you are altogether
lovely; behold, thou art fair, my love; there is no spot in
thee.” Of course that went a long way toward a friendship,
and so little by little that friendship ripened into aection,
and aection into love, and nally this shepherd had won
the heart of the shepherdess. en he went away, but
before he went, he said, “Some day I am coming for you,
and I am going to make you my bride.” And she believed
him. Probably no one else did. Her brothers did not believe
him, the people in the mountain country felt she was a
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poor simple country maiden who had been deceived by
this strange man. She had inquired of him where he fed
his ock, but he put her o with an evasive answer, and
yet she trusted him. He was gone a long time. Sometimes
she dreamed of him and would exclaim, “e voice of my
beloved,” only to nd that all was quiet and dark about her.
But still she trusted him.
One day there was a great cloud of dust on the road
and the country people ran to see what it meant. Here
came a glorious cavalcade. ere was the king’s bodyguard
and the king himself, and they stopped just opposite the
vineyard. To the amazement of the shepherdess, the royal
outriders came to her with the announcement, “e king
has sent us for you.” “For me?” she asked. “Yes, come.” And
in obedience she went, and when she looked into the face
of the king, behold, the king was the shepherd who had
won her heart, and she said, “I am my beloved’s, and his
desire is toward me.”
One great reason why I think this is the story of the
Canticles is because all the way through this wondrous
volume, from Genesis to Revelation, we have the story
of the Shepherd who came from heaven’s highest glory
down into this dark world that He might woo and win a
bride for Himself. And then He went away, but He said,
“I will come again, and receive you unto Myself.” And so
His Church has waited long for Him to come back, but
some day He is coming to fulll His word, and, “When
He comes, the glorious King, All His ransomed home to
bring, en anew this song we’ll sing, ‘Hallelujah, what a
Saviour!’”
And so I think that is the background of the expression
of loving communion in this little book, the Song of Songs.
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You notice that very title reminds you of the holy of holies;
it is the transcendent song. e Jews did not allow a young
man to read the book until he was thirty years of age, lest
he might read into it mere human voluptuousness and
misuse its beautiful phrases, and so we may say it is only as
we grow in grace and in the knowledge of Christ that we
can read this book understandingly and see in it the secret
of the Lord.
I think the rst chapter divides itself into three parts.
e rst four verses give us the soul’s satisfaction; it is the
expression of the bride’s delight in her bridegroom. She
exclaims, “e Song of songs, which is Solomon’s. Let
Him kiss me with the kisses of His mouth: for y love
is better than wine.” I remember a dear servant of God
saying at one time, “I have sometimes wished there were
only one masculine personal pronoun in the world, so
that every time I say, ‘Him,’ every one would know I mean
the Lord Jesus Christ.” You remember Mary Magdalene
saying, “ey have taken away my Lord, and I know not
where they have laid Him.” en, looking up to the one
she supposed to be the gardener, she said, “Sir, if thou have
borne Him hence, tell me where thou hast laid Him, and I
will take Him away.” She did not think it necessary to use
the name Jesus. ere was only One to her, and that was
the Lord who had saved her; and so the enraptured soul
says, “Oh, to enjoy His love, His communion; to enjoy the
blessedness of nding satisfaction in Himself.” “Because of
the savor of y good ointments y name is as ointment
poured forth, therefore do the virgins love ee.” We are
reminded how the house was lled with the odor of the
ointment when Mary broke her alabaster box and poured
it upon His head.
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“How sweet the name of Jesus sounds
In a believer’s ear!
It soothes his sorrows, heals his wounds,
And drives away his fear.”
And now the heart cries out, “Draw me, we will run
after ee: the King hath brought me into His chambers:
we will be glad and rejoice in ee, we will remember
y love more than wine: the upright love ee.” e
shepherdess has been brought from the hill country into
the royal palace, as you and I from the distant country into
the very presence of the Lord Himself, and how often our
hearts have sung,
“I am ine, O Lord, I have heard y voice,
And it told y love to me;
But I long to rise in the arms of faith,
And be closer drawn to ee.
“Draw me nearer, nearer, nearer, blessed Lord,
To the cross where ou hast died;
Draw me nearer, nearer, nearer, blessed Lord,
To y precious bleeding side.”
“We will run after thee: the king hath brought me into
his chambers: we will be glad and rejoice in thee, we will
remember thy love more than wine.” She has been claimed
by the King. What a wonderful picture we have here of
real communion. No one has ever entered into the truth
of communion with Christ until He Himself has become
the all-absorbing passion of the soul. His love transcends
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every earthly joy, of which wine is the symbol in Scripture.
Why is it so used? Because of its exhilarating character.
Wine speaks of anything of earth which stimulates or
cheers. When a worldling is cast down and depressed, he
says, “Give strong drink unto him that is ready to perish,
and wine unto those that be of heavy hearts. Let him drink
and forget his poverty, and remember his misery no more”
(Prov. 31:6, 7). And so wine speaks of the joys of earth to
which we once turned before we knew Christ. But after
we know Him, we say, “We will remember y love more
than wine.” For that reason I am always grieved in spirit
when some young Christian comes to me with the old,
old question, “Do you think there is any harm in this or
that? — any harm in the theater, in dancing, in a game of
cards, in the social party that has no place for Christ?” I
say to myself, “If they only really knew Him, they would
never ask such questions.” “We will remember y love
more than wine.” One minute spent in fellowship with
Him is worth all the joys of earth. at is what this book is
designed to teach us.
ere is a fullness in His love, a sweetness found in
fellowship with Christ, of which the worldling knows
nothing. If you are in Christ, these things fall o like
withered autumn leaves. I often hear people singing:
“Oh, how I love Jesus,
Oh, how I love Jesus,
Oh, how I love Jesus,
Because He rst loved me!”
And yet the same people who sing those things
sometimes never spend half-an-hour a day over the Bible;
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never spend ten minutes alone with God in prayer; have
very little interest in the coming together of the Lord’s
people to wait on Him. Invite them to a prayer-meeting
and they are never there, but invite them to a social
evening and they are all present. It is evident that the love
of Christ is not yet the controlling passion of the heart.
e surrendered soul exclaims, “We will remember y
love more than wine.” And in Ephesians we read, “Be not
drunk with wine, wherein is excess, but be lled with the
Spirit.” e Spirit-lled believer never craves the follies of
the godless world. Christ is enough to satisfy at all times.
e next section takes in verses ve to eleven. Here you
have that little retrospect that I have already given you. It
looks back to the time when she rst met her lover and
inquired of him as to where he fed his ock. He answered,
“If thou know not, O thou fairest among women, go thy
way forth by the footsteps of the ock, and feed thy kids
beside the shepherds’ tents.” In other words, it is as when
the disciples of John came to Jesus and said, “Master, where
dwellest ou?” And He said, “Come and see.” And so
the soul cried out, “O ou shepherd of my heart, where
feedest ou?” And he said to her, “Just go along in the
shepherds’ path, feed your ock with the rest, and you will
nd out.” If you take the path of devotedness to Christ, you
will soon know where He dwells. If you walk in obedience
to His Word you cannot fail to nd Him.
In verses twelve to seventeen we have a wonderful
picture of communion with the king. ere he and his
beautiful bride are together in the royal palace, and she
says, “While the king sitteth at his table” — and the table
is the place of communion — “my spikenard sendeth forth
the smell thereof. A bundle of myrrh is my well-beloved
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unto me.” In other words, “He is to me like a fragrant
nosegay in which my senses delight.” And so as we enter
into communion with Christ, He becomes all in all to us
and the heart goes out in worship and praise, like Mary, as
already mentioned, in the house of Bethany bringing her
alabaster box of ointment and pouring it on the head of
Jesus. e king sat at the table that day, and her spikenard
sent forth its fragrance and the house was lled with the
odor of the ointment. at is the worshiper. ere can be
no real worship excepting as the heart is occupied with
Him.
It is common nowadays to substitute service for worship,
and to be more taken up with hearing sermons or with
ritual observances than with adoration and praise. God has
said, “Whoso oereth praise glorieth Me.” He tells us He
dwells amid the praises of His people. It is the satised
heart that really worships. When the soul has been won for
Christ there will be appreciation of Himself for what He
is; not merely thanksgiving (important as that is) for what
He has so graciously bestowed upon us. “Whom having
not seen, ye love; in whom, though now ye see Him not,
yet believing, ye rejoice with joy unspeakable and full of
glory.” is causes the spirit to go out to Him in worship
and praise.
“e Father,” Jesus told the Samaritan woman, “seeketh
such to worship Him.” He yearns for the adoring love of
devoted hearts. May we indeed respond to His desire and
ever “worship Him in spirit and in truth.”
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“He brought me to the banqueting house, and his
banner over me was love” (Song of Solomon 2:4).
THE gure of the bride and the bridegroom is used very
frequently in Scripture. Isaiah in the Old Testament says,
“As the bridegroom rejoiceth over the bride, so shall thy
God rejoice over thee.” It is used of the Church in the New
Testament, “Christ loved the Church and gave Himself for
it; that He might sanctify and cleanse it with the washing
of water by the Word.” And when the apostle Paul speaks
of the divine institution of marriage he says, “For this cause
shall a man leave his father and mother, and shall be joined
unto his wife, and they two shall be one esh. is is a great
mystery: but I speak concerning Christ and the Church.”
And then writing to the Corinthian believers, he says, “I
have espoused you to one husband, that I may present
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you as a chaste virgin to Christ.” erefore, this delightful
gure of the sweet and intimate marriage relationship
is used throughout Scripture to set forth our union and
communion with the Eternal Lover of our souls.
I have said that the Song of Solomon is the Book of
Communion. We have that beautifully set forth in the
rst seven verses of this second chapter. e bride and the
bridegroom are conversing together. We delight to speak
with those whom we love. One of the wonderful things
about love is that when someone has really lled the vision
of your soul, you do not feel that any time that is taken up
communing with him is wasted. Here then you have the
lovers out in the country together and she exclaims, for
it is evidently she who speaks in verse one, “I am the rose
of Sharon, and the lily of the valleys.” Generally we apply
those words to the blessed Lord; we speak of Him as the
Rose of Sharon. We sing sometimes, “He’s the Lily of the
Valley, the Bright and Morning Star.” It is perfectly right
and proper to apply all of these delightful gures to Him,
for we cannot nd any gure that speaks of that which
is beautiful and of good report that cannot properly be
applied to the Lord. But the wonderful thing is that He
has put His own beauty upon His people. And so here the
bride is looking up into the face of the bridegroom saying,
“I am the rose (really, the narcissus, a blood-red ower) of
Sharon, and the lily of the valleys” — the lily that thrives
in the hidden place, not in the town, not in the heat and
bustle of the city, but out on the cool country-side, in the
quiet eld. Does it not speak of the soul’s separation to
Christ Himself?
It is when we draw apart from the things of the world,
apart to Himself, that we really thrive and grow in grace
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and become beautiful in His sight. I am afraid that many
of us do not develop spiritually as we should, because of
the fact that we know so little of this heart-separation to
Himself. One of the great griefs that comes to the heart
of many a one who is seeking to lead others on in the
ways of Christ, is to know the inuence that the world has
upon them after they are converted to God. How often
the question comes from dear young Christians, “Must
I give up this, and must I give up that, if I am going to
live a consistent Christian life?” And the things that they
speak of with such apparent yearning are mere tries after
all as compared with communion with Him. Must I give
up eating sawdust in order to enjoy a good dinner? Who
would talk like that? Must I give up the pleasures of the
world in order that I may have communion with Christ?
It is easy to let them all go if the soul is enraptured with
Him; and when you get to know Him better, when you
learn to enjoy communion with Him, you will nd yourself
turning the question around; and when the world says,
“Won’t you participate with us in this doubtful pleasure
or in this unholy thing?” your answer will be, “Must I give
up so much to come down to that level? Must I give up
communion with Him? Must I give up the enjoyment
of His Word? Must I give up fellowship with His people
in order to go in the ways of the world?” at would be
the giving up. Dear young Christian, do not think of it as
giving up anything to go apart with Him and enjoy His
blessed fellowship. It is then the separated soul looks into
His face and says, “I am like the narcissus of Sharon, and
the lily of the valleys,” and He at once responds, “As the lily
among thorns, so is My love among the daughters.” It is
the heart-satisfaction that He has in His people.
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See the contrast between the beautiful, fragile, lovely lily
and the rough, unpleasant, disagreeable thorn. e thorn
speaks of those who are still under the curse, walking in
the ways of the world, and the lily sets forth His sanctied,
devoted people, those who have turned from the world to
Himself. is is His estimate of His saints, and as this little
colloquy goes on — for it is just the soul speaking to Him
and He responding, a beautiful holy dialog — the bride
looks up and says, “As the apple-tree among the trees of
the wood, so is My Beloved among the sons. I sat down
under His shadow with great delight, and His fruit was
sweet to my taste.” He says to her, “You are like a lily to
Me in contrast to the thorns.” And she says, “And You to
me are like a beautiful fruit-tree in contrast to the fruitless
trees of the wood.” Scholars have wondered just what word
should be used here to translate the name of this tree. Is it
the apple-tree that we know, or is it the citron, a tree of a
beautiful, deep green shade, producing a lovely fruit, like a
cross between our grapefruit and orange, a most refreshing
fruit? But the thought that the bride expresses is this: You
are so much more to me than any other can possibly be. I
have shade and rest and refreshment in your presence. “I
sat down under His shadow with great delight, and His
fruit was sweet to my taste.”
How often the Spirit of God employs the gure of a
shadow. To understand it aright you have to think of a
hot eastern clime, the tropical sun shining down upon a
wayfarer. Suddenly he sees before him a place of refuge, and
exclaims as David does in the seventeenth Psalm, “Keep me
as the apple of the eye, hide me under the shadow of y
wings.” Again in Psalm 36:7, “How excellent is y loving-
kindness, O God! erefore the children of men put their
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trust under the shadow of y wings.” Isaiah speaks of
“the shadow of a great rock in a weary land.” e gure is
used very frequently in the Bible in speaking of rest and of
comfort found alone in communion with Christ.
ere is no drudgery here. You married folk who are
here today, do you remember when you rst fell in love
with the one who afterward became your life-companion?
Did you nd it hard to spend half-an-hour with him?
Did you try to nd an excuse for staying away from that
young lady? Did you always have some other engagement
so that you would not be at home when that young man
called on you? No; but you tried to put everything else out
of the way so as to have the opportunity to became better
acquainted with the person who had won your heart. So it
is with the believer. e more we get to know of Christ the
more we delight in His presence. So the bride says, “I sat
down under His shadow with great delight, and His fruit
was sweet to my taste.” Her bliss was complete.
“Delight thyself also in the Lord, and He shall give thee
the desires of thine heart.” You cannot delight in Christ if
you are going after the things of the world. “No man can
serve two masters: for either he will hate the one, and love
the other; or else he will hold to the one, and despise the
other. Ye cannot serve God and mammon” (Matt. 6:24).
And so you cannot enjoy Christ and the world at the same
time.
en we go a step farther in this scene of communion.
“He brought me to the banqueting-house, and His banner
over me was love.”
is is the place of the soul’s deep enjoyment when
all else is shut out, and Christ’s all-satisfying love lls
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the spirit’s vision, and the entire being is taken up with
Himself. is is indeed the “house of wine,” the rest of love.
In verses ve and six you have the soul so completely
enthralled by the one who has won her heart that she does
not care to think of anything else. en in verse seven we
have his tender answer, for it is the bridegroom speaking
now: “I charge you, O ye daughters of Jerusalem, by the
roes, and by the hinds of the eld, that ye stir not up, nor
awake my love, till she please,” not “till he please.” e word
is in the feminine, and the point is this: He sees such joy
in His people when they are in communion with Him that
He says, “Now do not bring in anything to spoil this until
she herself please.” We have that illustrated in the Gospels.
Jesus had gone to the house of Mary, Martha, and Lazarus,
and Martha served and was cumbered about her serving.
But Mary took her place at the feet of Jesus and listened
to His words. She was in the banqueting house and His
banner over her was love. He was enjoying communion
with her. But Martha said, “I have something more
important for Mary than that; it is more important that
she put the dishes on the table and get the dinner ready.”
But Jesus said, as it were, “Martha, Martha, I charge you
that ye stir not up, nor awake my love till she please.” In
other words, “As long as she is content to sit at My feet and
commune with Me, this means more to Me than the most
enjoyable repast.”
When the poor Samaritan woman came to Him at
the well outside the city of Sychar, His disciples came and
wondered if He were not hungry, but He said, “I have meat
to eat that ye know not of.” It meant more to Him to have
that poor sinner listening to His words, and drawing near
to Him and entering into the love of His heart, than to
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enjoy the food that they had gone to the city to get. Service
is a wonderful thing; it is a great thing to labor for so good
a Master. But oh, there is something that comes before
service, something that means more to Him and should
mean more to us, and that is fellowship with Himself!
A husband and father was bereft of his precious wife
and had just a darling daughter left to him. In those lonely
days after the wife had passed away, he found his solace and
his comfort in this beautiful girl she had left behind, and
evening after evening when he came borne from work, they
would have their quiet little meal together, and then after
the dishes had been put away they would go into the sitting-
room, and talk or read, and enjoy each other’s company.
But now it was getting on toward the holiday season, and
one evening after doing up the dishes, the daughter said,
“Now, Father dear, you will excuse me tonight; I have
something to occupy me upstairs. You can read while I go
up.” So he sat alone, and the next night the same thing
happened, and night after night for about two weeks he sat
alone each evening. On Christmas morning the girl came
bounding into his room saying, “Merry Christmas, Father
dear,” and handed him a beautiful pair of slippers she had
made for him. He looked at them, and then kissed her and
said, “My darling, you made these yourself?” “Yes, Father.”
“Is this why I have been denied your company the last
two weeks?” he asked. “Yes,” she said; “this is my secret.”
en he said, “at is very lovely, but next time I would
rather have you than anything you can make for me.” Our
blessed Lord wants ourselves. Our heart’s aection means
far more to Him than service. And yet there will be service,
of course, but service that springs out of communion, and
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that accomplishes a great deal more than when we are too
busy to enjoy fellowship with Him.
Another section of the chapter is from verse eight to
thirteen, and that we may call “Love’s Expectation.” In this
section he is absent from her and she is waiting for him to
return. Suddenly she thinks she hears his voice, and she
springs up saying, “e voice of my beloved! Behold, he
cometh leaping upon the mountains, skipping upon the
hills.” You and I who know His grace realize something
of what this means. He has saved us, won our hearts, as
this shepherd lover won the heart of this shepherdess, and
He has gone away, but He said, “I will come again, and
receive you unto Myself,” and when He comes, He will be
the glorious King. It was the shepherd who won her heart;
it was the King to whom she was wedded. And so Jesus,
the Good Shepherd, has won us for Himself, but He will
be the King when we sit with Him upon the throne.
Does it not stir your soul to think that at any moment
we may hear His voice saying, “Arise, My love, and come
away?” Listen to the way she depicts it here. “My beloved
spake and said unto me, Rise up, my love, my fair one,
and come away. For, lo, the winter is past, the rain is over
and gone; the owers appear on the earth; the time of the
singing is come and the voice of the turtle [dove] is heard
in our land; the g tree putteth forth her green gs, and
the vines with the tender grape give a good smell. Arise,
my love, my fair one, and come away.” It is not merely the
singing of birds, as you have it in the Authorized Version,
but “the time of singing,” when He will sing and we shall
sing, and we shall rejoice together, when earth’s long winter
of sorrow and trial and perplexity is ended and the glorious
spring will come with our blessed Lord’s return. You see
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this is just a little poem in itself, a complete love-lyric
in anticipation of the bridegroom’s return. How soon all
this may be fullled for us, how soon He may come for
whom our hearts are yearning, we do not know. We have
waited for Him through the years; we have known the cold
winters, the hard and dicult days; we have known the
trying times, but oh, the joy, the gladness when He comes
back! He has said, “A little while and He that shall come
will come and will not tarry.”
“‘A little while’ — the Lord shall come,
And we shall wander here no more;
He’ll take us to His Father’s home,
Where He for us is gone before —
To dwell with Him, to see His face,
And sing the glories of His grace.”
We shall then share the glory that He went to prepare.
What will that mean for us and for Him! He will have the
joy of His heart when He has us with Him.
e closing verses speak of that which should be going
on during all the time of His absence. In the rst place, we
ought to be enjoying Him anticipatively, and then there
should be self-judgment, putting out of the life anything
that would grieve or dishonor Him. e bridegroom
speaks; may He speak to our souls. “O My dove, that art in
the clefts of the rock.” at is where we are resting, in the
cleft of the rock.
“Rock of Ages, cleft for me,
Grace hath hid me safe in ee.”
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“O My dove, that art in the clefts of the rock, in the
secret places of the stairs,” or, “in the hidden places of the
going up.” We are moving upward from day to day, soon
to be with Himself. “Let Me see thy countenance, let Me
hear thy voice; for sweet is thy voice, and thy countenance
is comely.” Have you heard Him saying that to you, and
have you sometimes turned coldly away?
Probably when you arose in the morning you heard
Him say, “Let Me see thy countenance before you begin
the work of the day; spend a little time with Me, let Me
hear thy voice; talk with Me before you go out to speak
to other people; let Me enjoy a little time with you, the
one for whom I died, before you take up the aairs of the
day.” And you have just turned coldly away, looked at your
watch, and said, “I am sorry, but I cannot spare any time
this morning; I must hasten to the oce or the shop,” and
so all day He waited for you. When evening came, He
spoke again and said, “Let Me see thy countenance, let Me
hear thy voice,” and you said, “Oh, I am so tired and weary
tonight, I have to hurry o to bed.” Have there not been
many days like that? Are there going to be many more? Or
will you seek by grace to respond to the love of His heart and let
Him see your face and hear your voice a little oftener?
en we have her response, “Take us the foxes, the little
foxes, that spoil the vines: for our vines have tender grapes.”
You see, her brothers had driven her out to be the vine-
dresser. Now she thinks of that, and sees a gure there, and
says, “I know how I had to watch the vines so carefully, and
now I have to watch the growth of my own spiritual life.
As I set traps for the little foxes, so now I have to judge in
myself anything that would hinder fellowship with Him,
that would hinder my spiritual growth.” What are the
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little foxes that spoil the vine? I can tell you a good many.
ere are the little foxes of vanity, of pride, of envy, of evil
speaking, of impurity (I think this though is a wolf instead
of a little fox). en there are the little foxes of carelessness,
of neglect of the Bible, of neglect of prayer, of neglect of
fellowship with the people of God. ese are the things
that spoil the vine, that hinder spiritual growth. Deal with
them in the light of the cross of Christ; put them to death
before they ruin your Christian experience, do not give
them any place. “Take us the foxes, the little foxes, that
spoil the vines.”
And now we have the closing words, “My beloved is
mine, and I am his: he feedeth among the lilies.” We need
to be reminded of this again and again. e most intimate,
sweet, and unsullied spiritual relationship is brought before
us here. And this is to continue, “Until the day break, and
the shadows ee away.” When will that be? When our
blessed Lord returns. “Turn, my beloved, and be thou like
a roe or a young hart upon the mountains of Bether,” that
is, the mountains of separation. He is the object of her soul
as she abides upon the mountains of separation until he
comes back.
Oh, that these things were more real with us all! We
profess to “hold” the truth of our Lord’s near return. But
does it hold us in such a way that we esteem all earthly
things but loss for Him who is so soon to claim us wholly
for Himself? “Let us search and try our ways,” and make
sure that we allow nothing in our lives that destroys the
power of this “blessed hope” over our souls.
“I sought him whom my soul loveth; I sought him, but
I found him not” (Song of Solomon 3:1).
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179098
3
THE third chapter of this exquisite book is divided into
two parts; the rst comprises verses 1 to 5, and the second,
the balance of the chapter, verses 6 to 11. e opening
section which we now consider sets before us communion
interrupted and renewed.
We are not told just what it was that had disturbed the
fellowship of the lovers. It may have been the absence of
the Beloved, resulting in a temporary lethargic condition
on the part of his espoused one. Possibly the entire section
is to be treated as a dream. In fact, this seems the most
likely explanation. But dreams often reect the disturbed
state of the heart. “A dream cometh through the multitude
of business” (Eccles. 5:3).
e opening verse depicts the restlessness of one who
has lost the sense of the Lord’s presence. What saint
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has not known such experiences? David once exclaimed,
“Lord, by y favor ou hast made my mountain to stand
strong; ou didst hide y face, and I was troubled” (Ps.
30:7). is withdrawal of the light of His countenance is
not necessarily in anger. Sometimes it is admonitory. It is
love’s way of bringing the soul to a realization of something
cherished or allowed that grieves the Holy Spirit of God.
Or it may be the testing of faith to see whether one can trust
in the dark as well as in the light. Rutherford’s experience
is depicted thus:
“But owers need night’s cool sweetness,
e moonlight and the dew;
So Christ from one who loved Him,
His presence oft withdrew.”
To His disciples He said, when He announced His
going away, “Ye believe in God, believe also in Me.” at is
to say, “As you have believed in God whom you have never
seen, so when I am absent believe in Me. I will be just
as real — and just as true — although to sight unseen.” For
though the soul lose the sense of His presence nevertheless
He still abideth faithful. He never forsakes His people
though He seems to have withdrawn and He does not
manifest Himself. is is indeed a test of faith and of true-
hearted devotion. We say, “Absence makes the heart grow
fonder,” but there is often greater truth in the old proverb,
“Out of sight, out of mind.” When the Lord as a boy stayed
in the temple, even Mary and Joseph went on “supposing
Him to be in the company,” not realizing the true state of
aairs.
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Here the bride feels her loss. She seeks for him; he is
not there. ere is no response to her cry. For her, rest is
impossible with this awful sense of loneliness upon her.
She must seek until she nds; she cannot be contented
without him. Would that this were always true of us! But,
alas, how often we go on bereaved of the assurance of His
presence, yet so insensate that we scarcely realize our loss.
Here there is energy — determination — action! She must
nd him who is all in all to her. Love abhors a vacuum.
Only the sense of his presence can ll and satisfy her heart.
In her dream — or possibly in reality — she leaves her
mountain home and goes forth in search of the object of
her deep aections. To the city she wends her way, and
wanders about its streets and peers into every hidden place,
looking only for him! But at rst her search is unrewarded.
In fact it is not until she bears witness to others of his
preciousness that he gladdens her vision. Note the terms
used: “I sought him; I found him not; I will seek him; I
found him not.”
e watchmen, guarding the city at night, are surprised
to see a lovely and yet apparently respectable woman going
about at such an hour. But she turns eagerly to them ere they
can reprove her, crying in the distress of her soul, “Saw ye
him whom my soul loveth?” e abrupt question conveyed
little information indeed. To the prosaic guardians of the
peace, it must have sounded almost incoherent. But to her
it was all that was necessary. ere was only one for whom
her soul yearned. Surely they to would know his worth!
But, from them, she gets no response.
Leaving them, she has scarcely gone from their sight ere
she comes upon the object of her search. In an ecstasy of
rapture she lays hold of him, and clinging to him as to one
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who might again vanish away, she brings him into her own
home where she rst saw the light of day.
e more the passage is pondered, the more evident it
seems to be that all this happened in a dream. But it tells of
the deep exercises of her soul. She misses him; she cannot
be happy without the sense of his presence. Her only joy is
found in abiding in his love. She nds him when she seeks
for him with all her heart.
is is what graties him. And so again we have the
refrain of satised love. “I charge you, O ye daughters of
Jerusalem, by the roes and by the hinds of the eld, that
ye stir not up nor wake my love until she please” (ver. 5),
for, as previously mentioned, the expression here is in the
feminine in the original. Nothing gives our Lord more
delight than to nd a heart that joys in Him for what He
is in Himself. Too often we think rather of His gifts, the
gracious favors He bestows. It is right and proper that
these should stir us to thanksgiving; but it is as we get to
know Himself and to joy in His love that we really worship
in blissful communion.
“e bride eyes not her garments,
But her dear Bridegroom’s face;
I will not gaze at glory,
But on my King of Grace!
Not at the crown He giveth,
But on His pierced Hand;
e Lamb is all the glory
Of Immanuel’s land.”
e latter part of the chapter is of an entirely dierent
character, and sets forth the truth of union rather than of
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restored communion. It is a little gem, complete in itself.
e espoused one has waited long for the return of the
shepherd whose love she has prized above all else. His
promise to return for her has been cherished and relied
upon, even though at times his continued absence has
made the heart sick with yearning and even overwhelmed
the drooping spirit with fear. But never has she really lost
condence in his plighted word. Eagerly she has awaited
the fulllment of his promise.
One day all the simple folk of the countryside are astir
and lled with interest and wonder as they behold a grand
procession wending its way along the highway up from the
glorious city of God. Outriders and trumpeters on prancing
chargers herald the approach of a royal equipage. “Who
is this that cometh?” is is the question raised by every
on-looker. Whose progress is this? Who travels in such
grandeur and splendor? One can imagine the scene, and
none can blame the curious conjectures as the peasants of
the hills gaze with wonder upon the advancing cavalcade.
In the Hebrew the question is really, “Who is she that
cometh?” It is a bridal procession. But who is the honored
maiden called to share the love of the King? Evidently
at rst they look in vain for a sight of her. Everything
proclaims a nuptial parade, but no bride is really seen.
e bridegroom, however, is clearly in evidence. It
is the son of David himself. In excited admiration the
wondering people exclaim: “Behold his palanquin, which
is Solomon’s!” e royal conveyance is recognized. Sixty
valiant soldiers guard their king as he journeys through
the country. Clad in armor, each with his sword ready to
defend his sovereign against any lurking traitorous foes,
they move on in orderly array, as the excitement among the
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shepherds and vinedressers grows ever more intense. Not
often have their eyes been regaled by such a scene as this!
Perhaps they will never see its like again!
How magnicent, how costly is that royal palanquin!
It is the King’s provision for the comfort of his bride. And
that bride is half-hidden among the rest of the country-
folk, not daring to believe that such honor is for her. All
eyes are on the King. It is his crowning day — his nuptial
hour — the day of the gladness of his heart. He has come
forth to seek and claim his spouse whom he won as the
shepherd, and to whom he now reveals himself as the King.
ere is no actual mention of the claiming of the bride
and bringing her to the King, it is true. But it is clearly
implied. He has come to fulll his promise to make her
his own. With deep and chastened joy she responds to the
royal summons and takes her place at his side, and so the
procession sweeps on, leaving the bewildered on-lookers
gasping with startled amazement at the sudden change in
the estate of her who had been through the years but one of
themselves. It is a worthy theme for a Song of Songs! And
most graphically it portrays the glorious reality which the
Bride of the Lamb shall soon know when the Shepherd-
King comes to claim His own.
“He is coming as the Bridegroom,
Coming to unfold at last
e great secret of His purpose,
Mystery of ages past;
And the bride, to her is granted,
In His beauty now to shine,
As in rapture she exclaimeth,
‘I am His, and He is mine!’
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Oh, what joy that marriage union,
Mystery of love divine;
Sweet to sing in all its fullness,
‘I am His, and He is mine!’”
How short then will seem the waiting time; how
triing the follies of earth which we gave up in order to be
pleasing in His sight! How slight too will the suerings of
the present time appear, as compared with the glory then
to be enjoyed.
If some fancy we have drawn too much upon imagination
as we have sought to picture the real background of these
lovely lyrics, let me ask, Is it possible to mistake the picture
when all Scripture tells the same story? What was the
marriage of Adam and Eve intended to signify? What shall
be said of the servant seeking a bride for Isaac, and what of
the love of Jacob as he served so unweariedly for Rachel?
Of what “great mystery” does Asenath, the Gentile wife of
Joseph, speak? And what shall be said of the love of Boaz
for Ruth? Hosea who bought his bride in the slave market
gives a darker side of the picture, yet all is in wonderful
harmony. All alike tell the story that “Christ loved the
Church and gave Himself for it, that He might sanctify
and cleanse it by the washing of water by the Word, and
present it unto Himself a glorious Church, not having
spot, or wrinkle, or any such thing” (Eph. 5:26, 27). “All
fair” indeed will she then be in His eyes, and one with Him
forever, for, “It is written, For this cause shall a man leave
his father and his mother and shall be joined to his wife,
and they twain shall be one esh. is is a great mystery,
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but I speak concerning Christ and the Church” (Eph. 5:31,
32).
Surely all this should speak loudly to our hearts, we who
through grace have been won for One we have never yet
seen, but of whom we read, “Whom having not seen, ye
love; in whom, though now ye see Him not, yet believing,
ye rejoice with joy unspeakable and full of glory.” What will
it be when we behold Him coming in royal array to claim
us as His very own, when we discern in the King of kings,
the Good Shepherd who gave His life for the sheep, and
who, ere He left this scene, gave the solemn promise, “If I
go … I will come again and receive you unto Myself.” at
glad nuptial hour draws on apace. Well may our hearts be
stirred and our spiritual pulses quickened as we join the
wondering cry, “Who is this that cometh?”
When the bride is caught away, what will the
astonishment be on the part of those who had never
understood that she was the loved one of the Lord Most
High? When they realize that the Church is gone and the
heavenly procession has passed them by, what will be their
thoughts in that day?
But we must pause here for the present. e next chapter
gives us the glad recognition and the happy response.
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“ou art all fair, my love; there is no spot in thee” (Song
of Solomon 4:7).
IT is not strange that as we think of ow Lord Jesus
Christ, the Heavenly Bridegroom, our souls are moved to
their deepest depths, but it is hard for us to realize that
He has a greater love for us than we could ever possibly
have for Him. And so here in this fourth chapter of the
Song of Solomon, we hear the bridegroom expressing to
his loved one the feelings of his heart toward her, and as we
read these words, as we listen to these heart-breathings, we
should remember that the speaker is really our Lord Jesus
Christ, and that the bride may be looked at in various ways,
as we have already seen. Prophetically, WE may think of
the bride as Israel, and Jehovah rejoicing over her in that
coming day; individually, we may think of the bride as
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representing any saved soul, and the Lord expressing His
delight in the one He has redeemed to Himself by His
precious blood; or as that Church which Christ loved and
for which He gave Himself.
So we may see in these utterances His delight in His
Church. In verses one to seven of this fourth chapter, you
will notice that He addresses Himself directly to the bride,
and He speaks of her beauties as He sees them in a very
wonderful way. e imagery, of course, as throughout this
book, is strictly oriental, and goes considerably beyond what
we prosaic occidentals are in the habit of using. And yet as
we read it, we see that there is nothing coarse, nothing that
would bring the blush to the cheek of modesty. It is the
fullest, most rapturous delight of the bridegroom in the
bride, but every expression is in keeping with the holiness
of this blessed little book.
First, he speaks of her general appearance. Four times
over in this chapter, he tells her of her fairness. Twice he
declares it in verse one. He says, “Behold, thou art fair, my
love; behold, thou art fair.” In verse seven we read, “ou
art all fair, my love; there is no spot in thee.” Again in
verse ten, “How fair is thy love, my sister, my spouse! How
much better is thy love than wine!” And yet she had no
fairness in herself, as we had no beauty in ourselves. In an
earlier chapter we heard her say, “I am black as the tents
of Kedar, as the curtains of Solomon.” But he says, as he
looks at her through love’s eyes, “ou art all fair.” Does it
not bring before us the wondrous thing that our Saviour
has done for every one of us who have been redeemed by
the precious blood of Christ? We would never have been
saved at all if we had not realized in some measure our own
wretchedness, our own sinfulness, our unlovely character.
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It was because of this that we ed to Him for refuge and
confessed that we were anything but fair, anything but
beautiful. We took our places side by side with Job and
cried, “I have heard of ee by the hearing of the ear: but
now mine eye seeth ee. Wherefore I abhor myself, and
repent in dust and ashes” (Job 42:5, 6). We knelt beside
Isaiah and exclaimed, “I am a man of unclean lips, and I
dwell in the midst of a people of unclean lips” (Isa. 6:5).
We took part with Peter and cried, “Depart from me; for
I am a sinful man, O Lord” (Luke 5:8). But when we took
that place of repentance, of acknowledgment of our own
natural deformity and unloveliness, He looked upon us in
His grace and said, “ou art perfect in Mine eyes by the
comeliness which I have put upon thee.” And now as those
who have been washed from our sins in His own precious
blood, He addresses us in the rapturous way that we have
here, “ou art all fair, My love; there is no spot in thee.”
What! No spot in us, when we were stained by sin, when
we were polluted by iniquity? Once it could be said of us,
“From the sole of the foot even unto the head there is no
soundness in it; but wounds, and bruises, and putrifying
sores: they have not been closed, neither bound up, neither
mollied with ointment” (Isa. 1:6). And now His holy eyes
cannot nd one spot of sin, nor any sign of iniquity. Let
this give us to understand what grace hath wrought.
“Amazing grace, how sweet the sound,
at saved a wretch like me!”
It is only God’s matchless grace that has thus made us
accepted in the Beloved.
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en you will notice that the bridegroom looking upon
his bride speaks of her person in the most glowing terms,
referring to seven dierent things. First, he speaks of her
eyes and says to her, “ou hast doves’ eyes within thy locks.”
What does that mean? e dove was a clean bird, the bird
of love and sorrow, the bird oered in sacrice upon the
altar, and thus typied our Lord Jesus as the heavenly One.
And now he sees reected in his bride that which speaks of
himself. “ou hast doves’ eyes.” We may not have stopped
to realize it, but the dove is very keen of sight.
Recently in an eastern city, a poor carrier pigeon fell
exhausted on one of those high buildings, and somebody
working on the roof of the building caught it utterly
unable to rise. ey found attached to it a message that
had come over three thousand miles, and that little dove
had seen its way all along the miles, and had own on and
on until at last it had brought the message to that eastern
city. When our blessed Lord says to us, “ou art fair, My
love; behold, thou art fair; thou hast doves’ eyes within thy
locks,” it means not only that we have eyes of beauty, but
eyes quick to discern the precious and wonderful things
that are hidden for us in His holy Word. Do we respond to
this, or do these doves’ eyes sometimes take to wandering,
going out after the things of a poor godless world?
He says, “y hair is as a ock of goats, that appear
from Mount Gilead.” He refers to the Syrian goat with
its long silken hair. One can imagine the beauty of the
scene, a ock of goats up yonder on the mountainside. e
bridegroom says, “Your hair reminds me of that.” Hair, in
Scripture, is a woman’s glory. at is one reason why she
is not supposed to follow the styles of the world and cut
away her beauty and glory. You remember the woman of
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old who loved Jesus and knelt at His feet and washed them
with her tears and wiped them with her hair. She was using
that which spoke of her beauty and her glory to minister to
Him, the loving, blessed Saviour. Some of my sisters will
forgive me if I say that it would be dicult for them to
dry anyone’s feet with their hair! Yes, her hair is a woman’s
glory and beauty, and, incidentally, that is exactly the
reason why the Word of God tells the woman to cover her
head when she comes into the presence of the Lord. When
she comes in before Him whose glory lls the heavens, to
join with His worshipping people, she is to cover her own
glory that no one’s attention may be distracted, but xed
on Christ Himself. When you get the inwardness of these
things, you nd there is a beauty and a privilege in them
that does away with all legality, and also does away with
leaving us free to follow our own judgment. In Scripture,
some things are commanded because they are right, and
other things are right because they are commanded. When
He makes known His will, the subject Christian bows to
His Word, assured that there is a reason for it, though he
does not always understand it. How He delights to behold
His obedient people; how He glories in their moral beauty!
en, in the third place, he speaks of her teeth, and we
may think that strange, but there is nothing more beautiful
than a lovely set of pearls half-hidden in the mouth. “y
teeth are like a ock of sheep that are shorn, which came up
from the washing; whereof every one bear twins, and none
is barren among them.” e two sets of teeth answer to the
twins in their cleanliness and sparkling beauty, so attractive
in his eyes. And how important the teeth are, spiritually
speaking, because they speak to us of mastication, of the
ability to properly lay hold of and digest our food. I am
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afraid there are a number of toothless Christians from that
standpoint. Some say, “I do not know how it is, but other
people read their Bibles and nd such wonderful things,
when I do not nd much in mine.” e trouble is you
have such poor teeth, you do not masticate your spiritual
food properly. It is by meditation that we appropriate our
daily provision. David said, “My meditation of Him shall
be sweet” (Ps. 104:34). Until He gives you a new set of
spiritual teeth, you had better use some secondhand ones.
ank God for what others have found; read their books,
and get something that way! By-and-by if you will wait on
Him, the Lord will give you back your teeth, even if you
have lost them, and you will be able to enjoy the truth for
yourself.
e third verse is most lovely: “y lips are like a thread
of scarlet, and thy speech is comely.” is is dierent
from that abominable custom of today that leads so
many women, of course not consistent Christian women,
but those of the world and Christians living on the edge
of the world, to put that lthy stu upon their lips that
makes them look like a cross between poor, low women
of the street and circus performers. Here it is the red lip
of health, of spiritual health. “y lips are like a thread
of scarlet, and thy speech is comely.” Why? Because it is
speech that has to do with Him! e bride loves to speak of
the bridegroom, as the Christian loves to speak of Christ,
and her lips are like a thread of scarlet, for she exalts that
blood by which she has been brought nigh to God. Every
real Christian will have lips like a thread of scarlet, for he
gladly confesses that he owes everything for eternity to
that precious atoning blood of the Lord Jesus Christ. It is
not only when we gather at the table of the Lord, when we
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bow in worship as we take the bread and cup as from His
blessed pierced hand, that we love to sing and speak and
think of the blood; but always, everywhere, at all times, the
believer delights to remember that he has been redeemed
to God by the precious blood of Christ. You will nd the
scarlet thread running right through this Book.
God has said, “e life of the esh is in the blood, and
I have given it to you upon the altar to make an atonement
for your soul; it is the blood that maketh an atonement
for the soul.” “When I see the blood, I will pass over you.”
“We have been redeemed to God by the precious blood
of Christ, as of an unblemished spotless lamb, foreknown
indeed from the foundation of the world, but manifest in
these last times for you.” “e blood of Jesus Christ, God’s
Son, cleanseth us from all sin.” And when at last we get
home to heaven, our lips will be like a thread of scarlet
still, for we will join in that new song and sing our praises
to Him who was “slain and has loosed us from our sins
in His own blood,” and we will render adoration unto the
Lamb whose blood was shed, that we might be made kings
and priests unto God. O Christian, make much of the
blood, speak often of the blood. Do not be satised with
the namby-pamby, bloodless religion of the day. When you
ask the question, “Are you a Christian?” and you get the
ready answer, “Oh, yes; I belong to the church,” then see
that your lips are like a thread of scarlet and ask, “Are you
trusting in the precious blood of the Lord Jesus alone for
salvation?” So often you will nd that the idle profession
made a moment ago was only an empty thing. ey are
Christians in name only. ere are thousands about us who
know nothing of the cleansing value of the blood of Jesus.
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“y temples are like a piece of a pomegranate within
thy locks.” You know the temple speaks of the dome of
thought, and so the bride’s thought is about her bridegroom.
She loves to think of him, to meditate upon the treasures
found in his word. en he delights in her as she delights
in him.
In the next verse we have the strength of her character,
given her by divine grace. “y neck is like the tower
of David builded for an armory, whereon there hang a
thousand bucklers, all shields of mighty men.” David’s
tower, you see, is the place of defense, the place of strength,
and the bride here is one of those who can stand up straight
and boldly look the world in the face, assured of the love
and protection of her matchless bridegroom. And so we
are called upon to be “strong in the Lord, and in the power
of His might.” e head won’t be hanging down like a
bulrush when our hearts are taken up with Him. ere will
be a boldness that is never known when out of communion
with Him.
en, last of all, in the seventh place he speaks of that
which tells of aection. “y two breasts are like two young
roes that are twins, which feed among the lilies.” Her heart
is his, her whole being belongs to him, and he rejoices in
her. We may well sing:
“Jesus, ou art enough
e mind and heart to ll;
y patient life — to calm the soul;
y love — its fear dispel.
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“O x our earnest gaze
So wholly, Lord, on ee;
at, with y beauty occupied,
We elsewhere none may see.”
As we joy in Him, we will nd that He will joy in us.
You remember what Faber wrote:
“at ou should’st so delight in me
And be the God ou art,
Is darkness to my intellect,
But sunlight to my heart.”
I cannot understand why He should say, “ou art all
fair, My love; there is no spot in thee.” I cannot comprehend
such matchless grace, but my heart can rejoice in it, and so
I love Him in return because He rst loved me.
Following this section in which we have the bridegroom’s
joy in the bride, in verses eight to eleven we have his
summons to companionship with himself. e bridegroom
would call his bride away from everything else that has
occupied her in order to nd in him her all in all. “Come
with me from Lebanon, my spouse, with me from Lebanon:
look from the top of Amana, from the top of Shenir and
Hermon, from the lions’ dens, from the mountains of
the leopards. ou hast ravished my heart, my sister, my
spouse; thou hast ravished my heart with one of thine eyes,
with one chain of thy neck. How fair is thy love, my sister,
my spouse! how much better is thy love than wine! and the
smell of thine ointments than all spices!” He sees her upon
the mountainside. And, you know, the mountain is the
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place of privilege, the place of beauty, of worldly grandeur
and glory, but it is also the place of danger. e leopard’s
lair is there and the lion’s den, and as he beholds her there
alone, he cries, “Come with me from Lebanon … from
the lions’ dens, from the mountains of the leopards.” Our
blessed Lord wants the companionship of His redeemed
people. How sweet those words, “Come with Me!” He
never calls His people from anything, either the beautiful
things of the world or the dangerous things (and after all,
the beautiful is often the most dangerous), simply to take
a path alone, but it is always, “Come with Me,” and you
cannot aord, you who love His name, to draw back, to
say, “ere are other things so lovely, so beautiful, that my
soul must have; I cannot leave them to go with ee.” He
who died for you, He who left heaven’s glory in order to
redeem your soul, calls to you and says, “Come with Me.”
Can you draw back and say, “No; it is too much to ask;
I cannot leave these surroundings; I cannot leave these
worldly follies; I cannot quit this place of danger for y
sake, Lord Jesus?” Surely there is not very much love there.
You need to get down before Him and confess the sin of
your cold-heartedness and indierence, and ask for a fresh
vision of the love that He manifested in the cross that your
heart may be weaned away from everything else. Dr. Watts
has put it:
“He calls me from the lion’s den,
From this wild world of beasts and men,
To Zion where His glories are,
No Lebanon is half so fair.
Nor dens of prey, nor owery plains,
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Nor earthly joys, nor earthly pains,
Shall hold my feet or force my stay,
When Christ invites my soul away.”
Does your heart respond to that? What He desires above
everything else is to see His people nding satisfaction in
His company.
And then in the closing two verses of this section, verses
ten and eleven, we read, “How fair is thy love, my sister,
my spouse! how much better is thy love than wine! and
the smell of thine ointments than all spices! y lips, O
my spouse, drop as the honeycomb; honey and milk are
under thy tongue; and the smell of thy garments is like
the smell of Lebanon.” You remember in the rst chapter
it is she who said, looking up to him, “We will remember
thy love more than wine.” Now it is he who responds to
her and says, “How much better is thy love than wine! and
the smell of thine ointments than all spices! y lips, O
my spouse, drop as the honeycomb: honey and milk are
under thy tongue; and the smell of thy garments is like
the smell of Lebanon.” His people should be fragrant with
the sweetness of Christ. It is said of the disciples of old,
“ey took knowledge that they had been with Jesus,” and
if we are in His company, there will be a rich fragrance of
holiness, of heavenliness, about us wherever we are found.
A minister tells of riding with another preacher on
top of a bus in London, England. As they came down a
poor-looking street with a big factory on one side, they
were halted, and they noticed the doors of the factory had
opened and hundreds of girls were pouring out and making
their way across the street to a lunch room; suddenly the
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air was lled with a sweet delightful fragrance. e visitor
said, “Isn’t that remarkable in a factory district here in
London? — such wondrous fragrance! It seems like the
odor of a great garden. You would not think of nding such
fragrance in this district.” “Oh, you don’t understand,” said
his friend; “this is one of the largest perfume-factories in
all the British Isles, and these young people are working
constantly among the perfumes, and everywhere they go
the fragrance remains upon their garments.”
Beloved, if you and I are living in fellowship with
Christ, if we keep in touch with Him, everywhere we go
His fragrance will be manifested in our lives.
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“A garden enclosed is my sister, my spouse; a spring
shut up, a fountain sealed. y plants are an orchard
of pomegranates, with pleasant fruits; camphire, with
spikenard, spikenard and saron; calamus and cinnamon,
with all trees of frankincense; myrrh, and aloes, with all the
chief spices: a fountain of gardens, a well of living waters,
and streams from Lebanon. Awake, O north wind; and
come, thou south; blow upon my garden, that the spices
thereof may ow out. Let my beloved come into his garden,
and eat his pleasant fruits. I am come into my garden, my
sister, my spouse: I have gathered my myrrh with my spice;
I have eaten my honeycomb with my honey; I have drunk
my wine with my milk: eat, O friends; drink, yea, drink
abundantly, O beloved” (Song of Solomon 4:12-15; 5:1).
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WE have been noticing in chapter after chapter how
the blessed Lord puts before us our privileges as those who
are permitted to enter into communion with Himself, and
now in this little section we have the believer (if you think
of it as the individual), or Israel, or the Church, whichever
you will, pictured as a watered garden set apart for our Lord
Himself to bring forth fruit that will be to His delight. It is
a lovely gure, one used on a number of other occasions in
Scripture. In the fty-eighth chapter of the prophet Isaiah,
God pictures His people as such a garden. In verse eleven,
He says, “e Lord shall guide thee continually, and satisfy
thy soul in drought, and make fat thy bones: and thou shalt
be like a watered garden, and like a spring of water, whose
waters fail not.” is is a beautiful picture. Primarily it
refers to Israel, and morally it speaks of any believer, of that
which God would see in all His saints as they walk with
Him. In the book of the prophet Jeremiah, chapter thirty-
one, verse twelve, we read, “erefore they shall come and
sing in the height of Zion, and shall ow together to the
goodness of the Lord, for wheat, and for wine, and for oil,
and for the young of the ock and of the herd: and their
soul shall be as a watered garden; and they shall not sorrow
any more at all.” It is the Risen Christ Himself from whom
we draw abundant supplies of mercy and grace; but did
you ever think of your own heart as a garden in which He
is to nd His joy? Your very life is as a garden which is to
be for His pleasure. at is the gure you have here. It is
the bridegroom looking upon his bride with his heart lled
with delight as he says to her, “You are to be for me, you are
like a lovely garden yielding its fruit and owers for me, set
apart for myself.”
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“A garden enclosed is my sister, my spouse; a spring shut
up, a fountain sealed.” We in America like open gardens
that anybody can enjoy, but in Syria and in other parts of
the old land, they have many enclosed gardens, gardens that
are walled in. is is necessary in some of those countries,
as otherwise they would be destroyed by marauding
creatures and robbers. It is as though the Lord says, “at
is what I want My people to be, separated to Myself; I
want them to have about them the wall of holiness, for I
have marked them o as My own.” In the Psalms we read,
“e Lord hath set apart him that is godly for Himself.”
Some Christians shrink from the idea of separation. If it is
only a legal thing, it may become mere Pharisaism with no
heart to it, but if it is to Himself, if it is the soul going out
to Him, if one turns away from the world for love of Him,
then separation is a very precious thing indeed, and one
does not need to think of it as legal bondage, for it is being
set apart for God Himself. Could one think of a higher
privilege on earth than that He might nd His joy in us
and we might nd our joy in Him?
“A garden enclosed is my sister, my spouse.” How Satan
likes to break down the wall, to destroy that principle of
holy separation which would keep our hearts for the Lord
alone; but what a loss it is to our own souls, and what a loss
it means to Him, when His people become like a garden
trodden under foot, as it were, by every wayfarer. at is
what the Christian becomes who does not keep the path
of separation.
en notice the next gure, “A spring shut up, a fountain
sealed.” Pure water is a very precious thing in the far East
and so often, when a spring is discovered, it is walled about,
covered, and locked, and the owner of it keeps the key so
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that he can go and drink when he will, and the water is
kept from pollution and waste. at is what our Lord
would have in His people. He has given His Holy Spirit
to dwell in us, and the Holy Spirit is Himself the Fountain
of Water within every believer’s heart, that we might be to
His praise and to His glory. is living water within the
garden will, of course, result in abundant fruit and owers.
“y plants are an orchard of pomegranates, with
pleasant fruits; camphire, with spikenard.” e orchard
suggests more than a mere garden of beautiful owers;
not only something fair to look at, or something that is
fragrant to the senses, but something fruitful as well. What
precious fruit is borne by the believer; what precious fruit
is found in the heart of the one who is shut up to God! In
Philippians one, the apostle tells those dear saints that he
is sure that God who has begun the good work in them,
will perform it until the day of Jesus Christ. In verses nine
to eleven of this chapter, he says, “And this I pray, that your
love may abound yet more and more in knowledge and in
all judgment; that ye may approve things that are excellent;
that ye may be sincere and without oense till the day of
Christ; being lled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise of God.” It
seems to me that every one ought to understand that a
life that is lived for God is one bringing forth the fruits of
righteousness. Love, purity, goodness, sweetness, kindness,
compassion, consideration for others, all of these things are
the beautiful fruits that grow in this garden when the living
water is properly fructifying the soil. In Galatians 5:22 we
have a long list of the fruit of the Spirit. Challenge your
own heart by asking, “Am I producing this kind of fruit for
Him, ‘Love, joy, peace, longsuering’?” It is that patience,
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you know, that makes you willing to endure. en there is
“gentleness, goodness, faith, meekness, temperance.” is is
the delightful fruit that our Lord is looking for in the lives
of His people. He would have every one of us as a garden
that produces fruit like this.
at word translated “orchard” is really similar to the
Persian word for “Paradise,” and it may suggest that as God
has a paradise above for His own people, where they shall
share His joy for all eternity, so a believer’s heart when it
is producing fruit like this, is for God a paradise where He
nds His joy and His delight. I wonder if we think enough
of that side of it. Are we not likely to become self-centered
and merely think of God as serving us, the blessed Lord
Jesus giving Himself for us, dying for us, rising again for
us, nurturing our souls, guiding us through the wilderness
of this world and bringing us at last to glory? Some of
the hymns we sing are almost entirely occupied with the
blessings that come to us, but these do not rise to the
height of the Christian’s communion at all. It is when
we are through thinking about what God is doing for us,
and are seeking by grace to adore the One who does all
this for us, and are letting our lives go out to Him as a
thank-oering in praise and adoration, that we truly rise
to the height of our Christian privileges. en it is that He
gathers these sweet and lovely fruits in His garden. It is not
only fruit upon which He feeds, but it is that which gives
satisfaction in every sense. “Camphire, with spikenard,
spikenard and saron; calamus and cinnamon, with all
trees of frankincense; myrrh and aloes, with all the chief
spices.” Some of these plants give forth their fragrance as
the rain and dew fall upon them; some of them send forth
a subtle aroma when the rays of the sun are warming them.
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Others never exude, never give out their fragrance, until
they are pierced and the sap ows forth. So is it with our
lives. We need all kinds of varied experiences in order that
we may manifest the graces of Christ in our behavior, and
it is not only that we are to be for His delight in the sense
in which I have been speaking, but we are to be for His
service too, in making known His grace to a lost world.
In the next verse we read, “A fountain of gardens, a well
of living waters, and streams from Lebanon.” Let us see
if we can correlate that. ere is Lebanon, that backbone
mountain range of Palestine, with Mt. Hermon to the
north covered with snow. e streams coming down from
Lebanon sink into the ground, and as they do so, springs
rise here and there in vales and dells to the surface of the
earth, and so the living water ows forth to refresh the
thirsty soil. e living water represents, as we know from
John’s Gospel, the blessed Holy Spirit. Our Lord Jesus
said, “If any man thirst, let him come unto Me and drink.
He that believeth on Me, as the Scripture hath said, from
within him shall ow rivers of living water. But this spake
He of the Spirit, which they that believe on Him should
receive: for the Holy Ghost was not yet given; because that
Jesus was not yet gloried” (John 7:37-39).
Now the Spirit of God descending from above enters
into our inmost being and then we have the living water
springing up unto everlasting life. Our own hearts are
refreshed and gladdened, and the living water in abundance
ows out from us for the blessing of a lost world around.
Is this not a beautiful picture? My brother, my sister, what
do you know of this life in the fullness of the Holy Spirit?
Far too many of us seem to be content to know that our
sins have been forgiven, that we have a hope of heaven
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based upon some testimony that we have received from
Holy Scripture. But it is more than this. We are not merely
to have the assurance of our own salvation, but every one
of us should be as watered gardens for Him, with streams
owing out for the refreshment of dying men and women
all about us.
In what measure is your life touching others? In what
measure are you being used of God to win other souls for
Christ? If we have to confess, as many of us would, that
we have never had the privilege of winning one soul, that
so far as we know we have never yet given a testimony to
any one that has really been blessed in his or her coming
to Christ, let me suggest that there must be something
that is hindering the outow of the living water. Can it
be that great boulders of worldliness, selshness, pride,
carnality, sinful folly or covetousness are literally choking
the fountain of living water, so that there is just a little
trickling when there should be a wonderful outowing? If
this is the case, seek by grace to recognize these hindrances
and deal with them one by one. Away with worldliness,
away with pride. Who am I to be proud? What have I to
be proud of? “What hast thou that thou hast not received?”
Away with carnality, away with self-seeking, away with
covetousness, away with living for my own interests, and let
me henceforth live alone for Him who shed His precious
blood for me and redeemed me to Himself. As I thus deal
with these things that hinder the outow of the living
water, I will myself enter into a new, living, blessed and
wonderful experience, and my testimony then will count in
blessing to those about me, and my life will be at its best
for Him.
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ere has been some question as to the identity of the
rst speaker in verse sixteen. It is very evident that the
one who speaks in the last sentence is the bride, but is it
the bride or the bridegroom in the rst part of the verse?
“Awake, O north wind; and come, thou south; blow upon
my garden, that the spices thereof may ow out.” If it is the
bridegroom who is speaking, then he it is who is calling
on the winds to blow upon what he calls, “my garden,” the
heart of his bride, in order that she may be at her best for
him. If, on the other hand, as I am personally inclined to
believe, it is the bride who is speaking, then it indicates her
yearning desire to be all that he would have her to be. Dear
child of God, is that your desire? Do you yearn to be all that
Christ would have you to be, or are you still actuated by
worldly and selsh motives that hinder communion with
Him? Listen to these words again, as we think of them as
coming from the lips of the bride, “Awake, O north wind.”
at is the cold, bitter, biting, wintry blast. Naturally she
would shrink from that as we all would, and yet the cold of
winter is as necessary as the warmth of summer if there is
going to be perfection in fruit-bearing. It is as though she
says, “Blessed God, if need be, let y Spirit breathe upon
me through trial and sorrow, and diculty and perplexity;
take from me all in which I have trusted from the human
standpoint; bereave me of everything if ou wilt; leave me
cold, naked, and alone except for y love, but work out
y will in me.”
e best apples are grown in northern climes where frost
and cold have to be faced. ose grown in semi-tropical
countries are apt to be tasteless and insipid. It takes the
cold to bring out the avor. And it is so with our lives. We
need the north winds of adversity and trial as well as the
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zephyrs of the south so agreeable to our natures. e very
things we shrink from are the experiences that will work
in us to produce the peaceable fruits of righteousness. If
everything were easy and soft and beautiful in our lives,
they would be insipid; there would be so little in them for
God that could delight His heart; and so there must be the
north wind as well as the south. But, on the other hand, we
need the south wind also, and our precious Lord tempers
the winds to every one of us. “Awake, O north wind; and
come, thou south; blow upon my garden, that the spices
thereof may ow out.” It is a blessed thing to be in that
state of soul where we can just trust ourselves to Him.
Charles Spurgeon tells of a man who had the words,
“God is love,” painted on his weathervane. Some one said,
“at is a queer text to put there. Do you mean to say that
God’s love is as changeable as the wind” “Oh, no,” said the
other; “I mean that whichever way the wind blows, God
is love.” Do not forget that. It may be the north wind of
bereavement when your dearest and best are snatched from
you, but “God is love.” It may be that the cold wind of what
the world calls ill-fortune will sweep away like a fearful
cyclone all that you have accumulated for years, but “God
is love,” and it is written, “e Lord hath His way in the
whirlwind and in the storm, and the clouds are the dust of
His feet” (Nah. 1:3).
Perhaps you have been asking questions like this, “Why
has God allowed the suerings we have had to undergo?
Why has He allowed these weeks and months with no
employment and everything slipping away, the savings of
years gone?” Dear child of God, He giveth not account of
any of His matters now, but,
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“When you stand with Christ in glory,
Looking o’er life’s nished story,”
then He will make it clear to you, and you will know
why He allowed the cold wind to blow over His garden as
well as the south wind, and if you would bow to Him now,
and recognize His unchanging love, perhaps He would be
able to trust you with more zephyrs from the south than
you ordinarily experience. We are not subject enough to the
will of God. We need to learn the lesson that, “All things
work together for good to them that love God, to them
who are the called according to His purpose” (Rom. 8:28).
“Awake, O north wind; and come, thou south; blow
upon my garden, that the spices thereof may ow out.” In
other words, “Anything, Lord, that will make me a better
Christian, a more devoted saint; anything that will make
me a more faithful child of ine, so that ou canst nd
y delight in me.” Is that your thought? And then she
looks up into the face of her bridegroom and says, “Let my
beloved come into his garden, and eat his pleasant fruits.”
How He delights to get such an invitation as that from His
people. He responds to her immediately, for the rst verse
of chapter ve really belongs to this section. She no sooner
says, “Come,” than he replies, “I am come into my garden,
my sister, my spouse: I have gathered my myrrh with my
spice; I have eaten my honeycomb with my honey; I have
drunk my wine with my milk: eat, O friends; drink, yea,
drink abundantly, O beloved.”
It closes with a scene of rapturous communion. And
when you look up to the Beloved of your heart and say,
“Come into y garden and eat y pleasant fruits,” He
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will immediately respond, “I am come.” You will never have
to wait; you will never have to give Him a second invitation.
If you have any time for Him, He always has time for you.
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“I sleep, but my heart waketh; it is the voice of my
beloved that knocketh, saying, Open to me, my sister, my
love, my dove, my undeled: for my head is lled with dew,
and my locks with the drops of the night. I have put o
my coat; how shall I put it on? I have washed my feet;
how shall I dele them? My beloved put in his hand by
the hole of the door, and my bowels were moved for him.
I rose up to open to my beloved; and my hands dropped
with myrrh, and my ngers with sweet smelling myrrh,
upon the handles of the lock. I opened to my beloved;
but my beloved had withdrawn himself, and was gone:
my soul failed when he spake: I sought him, but I could
not nd him; I called him, but he gave me no answer. e
watchmen that went about the city found me, they smote
me, they wounded me; the keepers of the walls took away
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my veil from me. I charge you, O daughters of Jerusalem, if
ye nd my beloved, that ye tell him, that I am sick of love”
(Song of Solomon 5:2-8).
WE have a very long section before us beginning with
the second verse of chapter ve and concluding with the
fth verse of chapter eight. In this entire portion we have
traced out for us in a very wonderful way the interruption
of communion and its nal restoration. We have already
had one similar picture in this book where the bridegroom’s
absence produced a temporary sense of estrangement.
We have that dealt with more fully in this section, where
the bridegroom’s advances are coldly spurned. If we will
remember that the bride speaks of any regenerated soul
and that the bridegroom is our blessed Lord Jesus Christ,
I am sure we shall have no diculty in getting the spiritual
lesson of these chapters.
We have all experienced interrupted communion. We
have all known such periods of glad joy in the Lord as
those brought before us in the previous chapter. But how
often have we found that, following almost immediately
on a period of great blessing and delightful fellowship with
the Lord, there may come a time of spiritual dearth and
broken fellowship. You recall that in Israel’s history they
were scarcely through rejoicing over the wonderful victory
at Jericho before they were wringing their hands in despair
because of the defeat at Ai. How often in our Christian
lives we have similar experiences. Perhaps you go to an
edifying meeting where your whole soul is stirred by the
singing, by the prayers, and by the ministry of the Word,
and you feel as though you would never again lose sight of
your blessed Redeemer’s face; and yet the spirit is willing
but the esh is weak, and within a very short time you
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nd yourself inquiring, “Where is the blessedness I knew
When rst I saw the Lord?”
And everything seems dark and cloudy and you no
longer discern your Saviour’s presence. Is there anyone
who has had uninterrupted communion with the Lord
throughout all the years? I am sure there is not. Even if
we imagined so, it would simply be because we lacked that
sensitiveness which would enable us to apprehend the fact
that He was in some sense grieved because of our behavior.
We have a wonderfully beautiful picture here. e bride
has retired and she is drowsing, just about asleep, and yet
a bit restless, when there comes a knock at the door. It
is the knock of the beloved one who has returned from a
distant journey and he cries, “Open to me, my sister, my
love, my dove, my undeled; for my head is lled with dew,
and my locks with the drops of the night.” We have the
same picture in the New Testament in the third chapter
of the book of Revelation, in which we see the Lord Jesus
waiting outside the door of the Laodicean church. He says,
“Behold, I stand at the door and knock: if any man hear My
voice, and open the door, I will come in to him, and will
sup with him, and he with Me.” But what lethargy there is!
How few respond to His gracious request! And so here the
bride exclaims, “I have put o my coat; how shall I put it
on? I have washed my feet; how shall I dele them?” ere
is a fretfulness about it. Why am I disturbed at this hour?
Why did you not come at some other time? I have taken
o my coat; why should I put it on now? I have washed my
feet; why should I dele them? is refers to the eastern
custom of washing the feet before seeking repose, for in
that land they wore sandals and the upper part of the foot
had no covering. In other words, she did not want to bestir
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herself even so much as to open the door to him. Have you
never known similar experiences?
Have you never been so much concerned with your own
aairs, with seeking your own ease, with self-pleasing, that
when His voice called you for an hour of communion and
fellowship with Him, you really repelled His advances,
instead of gladly throwing open the door and saying,
“Blessed Lord, nothing else is worthwhile but to enjoy the
sunshine of y smile, to enjoy fellowship with yself?”
In this instance, we may see in the bride’s behavior
evidence of just such a state of soul. But then, as she lies
there drowsing, neither actually asleep nor awake, she
discerns something that moves her heart. She says, “My
beloved put in his hand by the hole of the door.” We will
not understand the simile unless we are familiar with those
eastern doors and locks. e lock was on the inside of the
door, and there was an opening where the owner could, if
he had the key, reach in and use the key from the inside to
open the door. He comes, but he does not open the door
in that way. He has asked admission and wants her to rise
and open for him. She sees that hand come through the
opening and the moment she does so, her heart is stirred
and she cries, “Oh, I must let him in.” And now she rises
and hurries to the door and even as she lays hold of the
lock, she exclaims, “My hands dropped with myrrh, and
my ngers with sweet-smelling myrrh, upon the handles
of the lock.” at refers to another eastern custom. When
a lover came to visit the one who had won his heart and
found that she was not at home, or if at home, she did not
respond to his advances, he covered the lock of the door
with sweet-smelling ointments and left owers as a token
of his aection. And so the bride says, “My hands dropped
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with myrrh, and my lingers with sweet-smelling myrrh.”
It was not a dream then; he had really been there and had
gone. But she threw the door open to enable him to hear
her cry, “Come, come in!” but there was no answering
response. “My beloved,” she said, “had withdrawn himself
and was gone.”
Love is very sensitive. e trouble with many of us is that
we fail to recognize this. We have an idea that the beloved
one should be ready whenever we are for a time of gladness
together, but it is not always so. And so, sometimes when
He comes to the heart’s door we practically say, “No; it is
inconvenient. I do not want to drop things right now.” But
later when we would enjoy His presence we nd He has
gone. Have you never had such experiences? Has He come
to you and said, “I want you to sit down with Me over My
Word; I want you to spend a little time in prayer; to dismiss
other things from your mind and commune with Me,” and
you have said, “Oh, but I have so much to occupy me; I
cannot do it now.” Plenty of time for self but very little
for Him. And then some wonderful token of His loving-
kindness came to you, and you said, “Oh, I must respond
to His heart,” and you threw open the door as it were and
called, but He was not there. And did you ever know what
it was to go on for days and weeks without any real sense
of His presence? “My beloved had withdrawn himself.” If
you do not respond to His voice when He comes to you
in tender grace, you may seek Him for a long time before
you will enjoy fellowship with Him again. Such is the
sensitiveness of love. He wants to make you feel that His
love is worthwhile, and wants to test you as to whether you
are really in earnest when you profess to desire fellowship
with Him.
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And so as the story goes on, she leaves the house and
goes out into the city seeking after him, and as she makes
her way from street to street, perchance calling his name
and looking here and there and wondering where he has
hidden himself, she says, “e watchmen that went about
the city found me, they smote me, they wounded me; the
keepers of the walls took away my veil from me.” You will
always have to suer if you refuse obedience to the voice of
Christ when He calls you. You will always have to be tested
before communion is restored.
ere is a word in the New Testament that has troubled
some of our sisters. In 1Corinthians 11 we are told that
a Christian woman, when she is engaged in worship with
the people of God or in public prayer or testimony, is to
cover her head with a veil. And people say, “Why the veil?”
e Bible says that the veil is her “power.” Is not that a
strange thing? In the margin of our Bible we have a rather
peculiar interpretation of that. I think it must have been
suggested by a man. It says, “Power, a sign that she is under
the power of her husband.” But I do not think that is it, at
all. is verse, I believe, explains what it means.
e covering on her head is her power. In what sense?
Look at it this way. As long as her head was veiled that
was her power, but when the keepers saw her going about
the streets at night, they misunderstood her motive and
character, and they took away her veil. e unveiled woman
was marked out as one who was unclean and unchaste; but
the covering on her head was the sign of the chaste and
modest wife or maiden.
Years ago I was a Salvation Army ocer. I remember
that our Army girls could go anywhere with those little
blue bonnets. I never knew but one in all the years I was
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connected with them, who was insulted by any one in
any place as long as she had that little bonnet on. I have
been seeking the lost in the lowest kind of dives on the
Barbary Coast of San Francisco, and have seen them come
in with their papers and go from one rough ungodly man
to another, and ordinarily no one ever said an unkind or
a wicked word to them. But once a drunken sailor dared
to say something insulting to one of them, immediately
practically the entire crowd jumped on him and knocked
him down and gave him such a trouncing as he had never
had before; and then threw him into the street for the
police to pick up. e little blue bonnet was the power of
the Salvation Army lassie. Just so the covered head of the
women in that oriental land. e uncovered head bespoke
the immoral woman, while the covered head was her power,
and told that she was seeking to live a life of goodness and
purity. So here, because the bride has lost the sense of her
bridegroom’s presence, she is branded as though she were
impure and unholy. is shame has come upon her because
she did not immediately respond to her bridegroom’s call.
She turns for help to the daughters of Jerusalem as the
morning dawns and she sees them coming down the street.
“I charge you, O daughters of Jerusalem, if ye nd my
beloved, that ye tell him, that I am sick of love.” In other
words, Tell him my heart is yearning for him; tell him I
repent of my indierence, of my cold-heartedness and my
unconcern, and want him above everything else. Christian,
is that what your heart says? Are you a backslidden believer?
Do you remember times when you enjoyed communion
with your Lord, when life with Him was sweet and precious
indeed? But alas, alas, that fellowship has been broken, and
you are saying with Job, “Oh, that I knew where I might
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nd Him!” Does your heart say today, “Tell Him that I
am sick of love, that my whole being is yearning after
Him; I want to be restored to Him, to the sweetness of
communion?” e daughters of Jerusalem say, “What is thy
beloved more than another beloved, O thou fairest among
women? What is thy beloved more than another beloved,
that thou dost so charge us?”
is one that you say means so much to you, why is
he more to you than you might expect another to be to
us? e world says, “Why is Christ more to you than any
other?” Why does Jesus mean so much more to us than the
things that you and I have known in the world? “Tell us
that we may seek him with thee.” en at once she begins
to praise him and laud him. From verse ten to the end of
the chapter in wonderful oriental imagery she praises his
kindness, his graciousness, his aptness to help, his strength,
and his tenderness. She cries, “My beloved is the chiefest
among ten thousand.” And when she thus praises him they
turn again and say, “Where has he gone? How is it that
you have let him slip out of your sight if he is so much to
you?” Is that not a proper question? If Christ is so precious
to you, if He means so much to you, why is it that you so
easily allow fellowship to be broken? Why do you so readily
permit other things to come in and hinder communion?
“Whither is thy beloved gone, O thou fairest among
women? Whither is thy beloved turned aside? that we
may seek him with thee.” And then instantly as she bears
testimony to him, she recalls the last words he said to her
before that eventful night, “I am come into my garden,”
and her own heart was the garden, and she says, “I know
where he is. My beloved is gone down into his garden, to
the beds of spices, to feed in the gardens, and to gather
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lilies.” And instantly he speaks; he is right there. He had
been waiting and watching for her to come to the place
where he was everything to her soul, and at once he
exclaims, “ou art beautiful, O my love, as Tirzah, comely
as Jerusalem, terrible as an army with banners.” And
then through all the rest of the chapter he praises her; he
expresses his appreciation of her as she had expressed hers
of him. In chapter seven, verses one to nine, he uses one
beautiful gure after another to tell all his delight in her.
It is a wonderful thing to know that the Lord has far more
delight in His people than we ourselves have ever had in
Him. Some day we shall enjoy Him to the fullest; some day
He will be everything to us; but as long as we are here, we
never appreciate Him as much as He appreciates us. But as
she listens to his expression of love, her heart is assured; she
has the sense of restoration and fellowship. In verse ten she
says, “I am my beloved’s, and his desire is toward me.” In
other words, he has not turned against her. When we turn
from Him, the natural thought of our hearts is that He has
turned against us, but He has not. If He allows us to go
through trial, it is like Joseph testing his brethren in order
to see if there was genuine repentance of sin.
ree times in this little book we have similar expressions
to this, “I am my beloved’s and his desire is toward me.” In
chapter two, verse sixteen, we read, “My beloved is mine,
and I am his.” at is very precious. Are you able to say,
“My beloved is mine, and I am His?” In other words, Have
you given yourself to Him? Have you trusted Him as your
Saviour? If you have, He has given Himself to you. Just
the very moment you give yourself to Him in faith, that
moment He gives Himself to you and comes to dwell in
your heart. is is the assurance, then, of salvation. “My
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beloved is mine, and I am His.” And then in chapter six,
verse three, she says, “I am my beloved’s, and my beloved is
mine.” at is communion. I belong to him and he belongs
to me, that we may enjoy one another together. And then
in verse ten of chapter seven, we read, “I am my beloved’s,
and his desire is toward me.” Every doubt and every fear is
gone. She has found her satisfaction in him and he nds
his in her. What a wonderful picture! Shall it be only a
picture, or is it to be a reality in our lives? Is it not a fact
that so often we do the very things the Shulamite did? So
often we turn a deaf ear to the Bridegroom’s voice. We can
be so busy even with Christian work that we do not take
time for Him. I can be so occupied with preaching that
I do not have time for prayer. I can be so taken up with
preparing sermons that I do not have time to feed on the
Word. You may ask, “Why, how can you prepare sermons
without feeding on the Word?” It is one thing to study the
Bible in order to prepare an address which I am to give to
other people, but it is another thing to sit down quietly
in the presence of the Lord and say, “Blessed Saviour, as
I open y Book I want to hear y voice speaking to my
heart. I want ee to talk to me, to express yself to me in
tones of tender love.” As I read in that attitude, He speaks
to my soul, and as I lift my heart to Him in prayer, I talk
with Him. at is communion.
Do not be content with the knowledge of salvation; do
not be content to know that your soul is eternally secure;
do not be content to know that you are serving Him in
some little measure. Remember, there is something that
means more to Him than all your service, and that is to sit
at His feet and delight your soul in His love. As you read
this description in the sixth chapter it will remind you of
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the fullness there is in Christ. It seems as though every
gure is exhausted to show His wonder.
“Join all the glorious names
Of wisdom, love, and power,
at angels ever knew,
at mortals ever bore;
All are too mean to speak His worth,
Too mean to set the Saviour forth.”
Oh, to have the heart so occupied with Him that we
shall lose sight of everything else, and Christ alone will
satisfy every longing of our souls!
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“Set me as a seal upon thine heart, as a seal upon
thine arm: for love is strong as death; jealousy is cruel as
the grave: the coals thereof are coals of re, which hath a
most vehement ame. Many waters cannot quench love,
neither can the oods drown it: if a man would give all
the substance of his house for love, it would utterly be
contemned” (Song of Solomon 8:6, 7).
IT is, of course, the love of the bridegroom for his
bride that is thus spoken of. We have been tracing the
manifestations of it throughout this little book, from the
time when the shepherd rst looked upon the shepherdess
and his heart went out to her until the time when they
were united in marriage. It is a beautiful picture, rst of the
love of Christ reaching us in our deep, deep need, and then
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that glorious union with Him which will be consummated
at the marriage supper of the Lamb.
Now you hear the bride exclaiming, “Set me as a seal
upon thine heart, as a seal upon thine arm.” e seal speaks
of something that is settled. One draws up a legal document
and seals it and that settles it. And so Christ and His loved
ones have entered into an eternal relationship, and He has
given us the seal, the Holy Spirit. “Upon believing, ye were
sealed with that Holy Spirit of promise.” is is “the earnest
of our inheritance until the redemption of the purchased
possession.” at seal is the pledge of His love, and you will
notice that in the words that follow we have love spoken
of in four ways, at least we have four characteristics of love.
First, there is the strength of love. “Love is strong as
death.” Second, the jealousy of love. In our Version we read,
“Jealousy is cruel as the grave,” and of course that is often
true of human love. It may be a very cruel thing indeed, but
actually the word translated “cruel” is the ordinary Hebrew
word for “rm” or “unyielding.” It may be translated,
“Jealousy is unyielding as the grave.” “e coals thereof
are coals of re, a vehement ame,” and this expression,
“a vehement ame,” in the Hebrew text is “a ame of Jah.”
at is the rst part of the name of Jehovah and it is one of
the titles of God. In the third place we have the endurance
of love. “Many waters cannot quench love, neither can the
oods drown it.” And then lastly, the value of love. “If a
man would give all the substance of his house for love, it
would utterly be contemned.”
First let us meditate on the strength of love; and we
are thinking, of course, of the love of our God as revealed
in the Lord Jesus Christ, for Christ is the Bridegroom of
our souls. “Love is strong as death.” is He has already
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demonstrated. “Christ loved the Church and gave Himself
for it.” And that giving Himself meant going into death
to redeem His own. “Love is strong as death.” We might
even say in His case, “It is stronger than death,” for death
could not quench His love. He went down into death and
came up in triumph that He might make us His own, and
it is of this we are reminded as we gather at the Lord’s
table. It is this which He wishes us to cherish in a special
way when we come together to remember Him. He knows
how apt we are to forget; He knows how easy it is to be
occupied with the ordinary things of life, and even with the
work of the Lord, and forget for the moment the price He
paid for our redemption; and He would call us back from
time to time to sit together in sweetest and most solemn
fellowship, and meditate on that mighty love of His which
is “strong as death.” Nothing could turn Him aside.
“Love that no thought can reach,
Love that no tongue can teach,
Matchless it is!”
Because there was no other way to redeem our souls,
“He steadfastly set His face to go to Jerusalem.” When He
went through that Samaritan village, they did not receive
Him because they realized that there was no desire upon
His part to remain among them at that time, but they saw
“His face as though He would go to Jerusalem,” and they
said as it were, “Well, if He prefers to go to Jerusalem rather
than remain here with us, we are not going to pay attention
to His message. We are not interested in the proclamation
that He brings.” How little they understood that it was
for them, as truly as for the Jews in yonder Judea, that He
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“set His face steadfastly to go to Jerusalem.” If He had not
gone to Jerusalem and given Himself up to the death of
the Cross, there could be no salvation for Samaritan, Jew,
or Gentile. But oh, the strength of His love! He allowed
nothing to divert Him from that purpose for which He
had come from heaven. Before He left the glory, He said,
“Lo, I come (in the volume of the book it is written of
Me,) to do y will, O God” (Heb. 10:7). And to do the
will of God meant for Him laying down His life on the
cross for our redemption. Do we think of it as much as we
should? Do we give ourselves to meditation, to dwelling on
the love of Christ, a love that passeth knowledge, and do
we often say to ourselves, “e Son of God loved me, and
gave Himself for me”? Oh, the strength of His love!
en we think of the jealousy of love. I know that
jealousy in these poor hearts of ours is often a most
contemptible and despicable thing. Jealousy on our part
generally means utter selshness. We are so completely
selsh, we do not like to share our friends with any one
else; and what untold sorrow has come into many a home
because of the unreasonable jealousy of a husband, of a
wife, of parents, or of children. But while we deprecate a
jealousy which has selshness and sin at the root of it, there
is another jealousy which is absolutely pure and holy, and
even on our lower plane someone has well said that, “Love
is only genuine as long as it is jealous.” When the husband
reaches the place where he says, “I do not care how my wife
bestows her favors on others; I do not care how much she
runs around with other men; I am so large-hearted I can
share her with everybody,” that husband does not love his
wife, and if you could imagine a wife talking like that about
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her husband, you would know that love was gone, that it
was dead.
Love cannot but be jealous, but let us see that it is a
jealousy that is free from mere selshness and unwarranted
suspicion. When we think of it in connection with God
we remember that one of the rst things we learned to
recite was the Ten Commandments, and some of us were
perplexed when we read, “I the Lord thy God am a jealous
God, visiting the iniquity of the fathers upon the children
unto the third and fourth generation of them that hate
Me.” We shrank back from that because we were so used
to thinking of jealousy as a despicable human passion, that
we could not think of God having it in His character. But
it is He who has a right to be jealous. God’s jealousy is as
pure as is His love, and it is because He loves us so tenderly
that He is jealous. In what sense is He jealous? Knowing
that our souls’ happiness and blessing alone will be found
in walking in fellowship with Himself, He loves us so
much He does not want to see us turning away from the
enjoyment of His love and trying to nd satisfaction in any
lesser aection, which can only be for harm and eventual
ruin. “e end of these things is death.”
Paul writing to the Corinthian church says, “I am
jealous over you with a godly jealousy, for I have espoused
you to one husband, that I may present you a chaste virgin
to Christ.” And then he gives the ground of his jealousy.
“But I fear, lest by any means, as the serpent beguiled Eve
through his subtlety, so your minds should be corrupted
from the simplicity that is in Christ.” You see Paul was
a true pastor. He loved the people of Christ’s ock and
knew that their only lasting joy was to be found in living
in communion with their Saviour; and His heart was torn
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with a holy jealousy if he saw them turning aside to the
things of the world, following after the things of the esh,
or being ensnared by the devil. Every God-anointed pastor
will feel that way.
Young believers sometimes imagine that some of us
who try to lead the ock of God are often needlessly hard
and severe, and they think us unsympathetic and lacking in
compassion and tenderness when we earnestly warn them
of the folly of worldliness and carnality. ey say, “Oh, they
don’t understand. at old fogy preacher, I have no doubt,
had his ing when he was young, and now he is old and
these things no longer interest him, and so he wants to
keep us from having a good time!”
Let me “speak as a fool,” and yet I trust to the glory of
God. As a young believer coming to Christ when I was
fourteen years old, the rst lesson I had to learn was that
there is nothing in this poor world to satisfy the heart, and
by the grace of God I sought to give it all up for Jesus’ sake.
e only regret I have today is that there have ever been
times in my life when I have drifted into carnality and
fallen into a low backslidden state, and so allowed myself
something which afterward left a bad conscience and a
sense of broken fellowship, and I never was happy until
it was judged, and I was once more in communion with
the Lord. If sometimes we speak strongly to you about
going in the ways of the world, reminding you that God
has said, “Come out from among them, and be ye separate,
and touch not the unclean thing,” it is because we have
learned by years of experience that there is no peace, there
is no lasting joy, there is no true unspoiled happiness for
those who walk in the ways of the world. If you want a life
of gladness, a life of enduring bliss; if you want to be able
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to lie down at last and face death with a glad, free spirit,
then we beg of you, follow the path that your blessed Lord
Jesus took. Oh that we might not be turned aside but that
we might rouse our souls to a godly jealousy.
I wonder if you have ever noticed that the blessed Holy
Spirit who dwells in every believer is Himself spoken of
as jealous. ere is a passage found in James 4:4, 5, that
I am afraid is not often really understood, because of the
way it is translated in our Version, but it is a very striking
one: “Ye adulterers and adulteresses, know ye not that the
friendship of the world is enmity with God? Whosoever
therefore will be a friend of the world is the enemy of God.
Do ye think that the Scripture saith in vain, e Spirit that
dwelleth in us lusteth to envy?” Take that home, dear young
Christian. Do not be seduced by the world and its folly; do
not be turned aside from the path of faithfulness to Christ
by the mad rush for worldly pleasure and amusement; do
not allow the esh to turn you away and rob you of what
should be your chief joy. “e friendship of the world is
enmity with God. Whosoever therefore will be a friend
of the world is the enemy of God.” It is the next verse
that perhaps we might not understand. “Do ye think that
the Scripture saith in vain, e Spirit that dwelleth in us
lusteth to envy?” One might gather that this expression,
“e Spirit that dwelleth in us lusteth to envy,” was a
quotation from Scripture, as though He were asking, “Do
you think the Scripture, that is, the Old Testament, saith in
vain, ‘e Spirit that dwelleth in us lusteth to envy?’” But
you can search the Old Testament from the beginning of
Genesis to the end of Malachi, and you will not nd those
words or anything that sounds like them. So it is clear
that that is not what is meant. In fact, there are really two
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distinct questions in the Greek. First there is the question,
“Do ye think that the Scripture speaketh in vain?” Do you?
Do you think that the Scripture speaks in vain? Having
read its warnings and its admonitions against worldliness,
against the unequal yoke, against the pleasures of sin,
against following the path of the esh, do you sometimes
say in your heart, “I know it is all in the Bible, but after all,
I am not going to take it too seriously?” Do you think that
the Scripture speaketh in vain?
Why has God put these things in His Word? Is it
because He does not love you, and desires to keep you
from things that would do you good? at is what the devil
told Eve in the beginning. He insinuated that God did
not Love her. He said, “God doth know that in the lay ye
eat thereof, then your eyes shall be opened, and ye shall
be as gods, knowing good and evil” (Gen. 3:5). And Eve
said, “I am going to eat of it; I will try anything once.” Is
that what you have been saying too? If you can only do
this or do that, you think you will have an experience you
have never had before. e whole world is looking for new
thrills today. Before you act, put the question to yourself,
“Does the Scripture speak in vain?” It tells you that the
end of all these things is death and you may be assured the
Scripture does not speak in vain.
en there is a second question, “Doth the Spirit that
dwelleth in us jealously desire?” And the answer is, “Yes.”
e Holy Ghost dwelling in the believer jealously desires
to keep us away from the world and to keep our hearts true
to Christ. Do you realize that you never tried to go into
anything that dishonored the Lord, you never took a step
to go into the world, but the Spirit of God within you was
grieved, and sought to exercise you because He jealously
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desired to keep you faithful to Christ? I am talking to
Christians. If you are not a Christian, the Spirit does not
dwell in you, and you do not know what this is.
Our blessed Lord wants you all for Himself. People say
sometimes, “Well, I want to give the Lord the rst place
in my heart,” and they mean that there will be a lot of
places for other things. e Lord does not merely want the
rst place; He wants the whole place; He wants to control
your whole heart, and when He has the entire control,
everything you do will be done for His glory.
A striking little incident is told by Pastor Dolman. Before
the world war he was in Russia holding some meetings in
the palace of one of the Russian nobility. Among those who
attended the meetings was a Grand Duchess. She was a
sincere evangelical Christian. Dr. Dolman was talking one
day about a life devoted to Christ, about separation and
unworldliness, and when he nished, the Grand Duchess
stepped forward and said, “I do not agree with everything
Pastor Dolman said.”
“What did I say with which you do not agree, Your
Imperial Highness?” asked Dr. Dolman.
“You said it is wrong to go to the theater. I go to the
theater, but I never go without rst getting down on my
knees and asking Him to go with me, and He does.”
Pastor Dolman said, “But, Your Imperial Highness, I
did not say a word about the theater.”
“I know; but you meant that.”
“Your Imperial Highness,” said Dr. Dolman, “are you
not turning things around? Who gave you or me authority
to decide where we will go or what we will do, and then to
ask the Lord to be with us in it? Instead of getting down
on your knees and saying, ‘Lord, I am going to the theater,
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come with me,’ why don’t you wait until He comes to you
and says, ‘Grand Duchess, I am going to the theater, and I
want you to go with Me?’”
She threw up her hands and was honest enough to say,
“Pastor Dolman, you have spoiled the theater for me. I
cannot go again.”
“Where He leads me, I will follow,” but don’t you start
and ask Him to tag along. Let Him lead. Because He
knows that your real, lasting happiness and joy are bound
up in devotion to Him, He is jealous lest you should be
turned aside.
Now we notice the endurance of love. “Many waters
cannot quench love, neither can the oods drown it.” How
precious that is! How blessedly it was proven in His case.
He went down beneath the oods of divine judgment.
He could say, “Deep calleth unto deep at the noise of y
waterspouts: all y waves and y billows are gone over
Me” (Ps. 42:7). But it did not quench His love, and through
all the years since His people have had to endure many
things; they have had to pass through deep waters, to go
through great trials, but He has been with them through
it all. “In all their aiction He was aicted, and the angel
of His presence saved them” (Isa. 63:9). In Isaiah 43:2 we
read, “When thou passest through the waters, I will be
with thee; and through the rivers, they shall not overow
thee: when thou walkest through the re, thou shalt not be
burned; neither shall the ame kindle upon thee.” Don’t
you love to have somebody to whom you can go with all
your troubles and know He will never get tired of you?
Some years ago I became acquainted with a poor little
old lady in a place where I was ministering the Word. She
was going through all kinds of sorrow, and she came to me
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and said, “I would just like to tell you about my troubles.”
I felt like saying, “Dear sister, I wish you would tell them
to the Lord.” But I sat down and listened, and now for
over ten years I have been getting her troubles by mail,
and I try to send her a little encouraging and sympathetic
word in reply. Recently I met her again and she said, “You
must be getting awfully tired of my troubles,” and if I had
told the truth, I would have had to say, “Yes, I am,” but I
said, “What is troubling you now?” “Oh,” she said, “it is not
anything new, but it is such a comfort to nd somebody
who will enter into them and understand!” And she was
so eusive in her gratitude I was ashamed that I had not
entered into things more deeply.
Ah, we have a great High Priest who never wearies of
our trials. We weary of hearing of them sometimes because
they stir our hearts and we would like to do that which we
cannot do; but He has power to see us through. No trial,
no distress, can quench His love. “Having loved His own
which were in the world, He loved them unto the end”
(John 13:1). Somebody has translated it this way, “Having
loved His own which were in the world, He loved them all
the way through.” rough what? rough everything. He
even loved Peter through his denial, through his cursing
and swearing, and loved him back into fellowship with
Himself. His love is unfailing. Having taken us up in grace,
He loves to the end.
Let us look now at the value of love. Can you purchase
love? Can you pay for it? I was in a home at one time where
a very rich man of seventy years of age, worth millions,
had married a girl of eighteen. Her ambitious, worldly-
minded mother had engineered the marriage. I could not
help noticing that young wife o in a corner sobbing to
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herself and crying bitterly, but I tried never to interfere, for
I did not want her to tell me what was in her heart. But one
day the husband said, “Do you notice how downhearted
my wife is?” I said, “She must have had some great sorrow.”
“I am her sorrow,” he said. “She was a poor girl, very
beautiful and talented, and, as you know, I have been very
successful, and I just thought that I could give her every
comfort and could surely make her love me. I know that
we do not seem to be suited; she is so much younger than
I. But she can have everything, all the beautiful clothes and
jewels she wants, and surely any girl ought to be happy in
a home like this. But, you know, it is all in vain; I cannot
seem to buy her love.”
Of course not. He ought to have known that he did not
have that in his heart to which she could respond. ey
belonged to two dierent ages, as it were. “Many waters
cannot quench love, neither can the oods drown it: if a
man would give all the substance of his house for love, it
would utterly be contemned.” You cannot buy love, but oh,
His love to us creates love in us. It is not the wonderful
things that He has done for us, it is not the fact that He
has enriched us for eternity, but it is because of what He is.
“We love Him because He rst loved us.”
“His is an unchanging love,
Higher than the heights above;
Deeper than the depths beneath,
Free and faithful, strong as death.”
What a blessed thing to know Him and love Him and
be loved by Him! Oh, to be kept from wounding such a
Lover, from grieving His Holy Spirit! For we read, “e
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love of God is shed abroad in our hearts by the Holy Spirit
which is given unto us.”
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179103
8
“What shall we do for our sister?” (Song of Solomon
8:8).
THIS question was put by the bride to the bridegroom
after she had been brought into the full enjoyment of the
privileges that he delighted to lavish upon her. lie had
found her a shepherdess there in the hill country, and loved
her and won her heart in those trying days when she felt
herself so despised and neglected. Brought to the palace
and united in marriage to the king, enjoying to the full his
tender consideration and surrounded by the evidences of
his aection, she could not keep from thinking of the little
mountain home from which she had come.
She thought of the dear old mother who had raised her
and cared for her after the father’s death, for it is evident that
the mother was a widow, and the family by superintending
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the king’s vineyard earned a precarious living; and then she
thought of the little sister, much younger than she, who
had none of the privileges that she was enjoying. And as
she thought of her, she seemed to say, “is bridegroom
of mine, my king, the one who has loved me and brought
me into these privileges, cannot but take an interest in my
family, in my household, and I am going to speak to him
about that sister of mine.” And so she turned to him in the
tenderest, most conding way, and said, “I have a little sister,
a little undeveloped sister, up there in the vineyard. I am
concerned about her. Is there not something we could do
for her? What shall we do for our sister?” And he responds
at once, “If she be a wall, we will build upon her a palace of
silver: and if she be a door, we will enclose her with boards
of cedar.” You see, this is just the oriental way of saying, “I
am so glad you spoke to me about that little sister of yours;
I am so glad that you have not forgotten her and her needs.
It will be a real privilege for me to show my love for you by
what I do for her.” And so he uses the striking gures of
the wall and the door as he asserts his willingness to help.
It was as though he said, “Whatever her circumstances are,
and whatever her needs are, I will be delighted to minister
to them and I will make you my agent in doing it.”
It seems to me this expresses one of the very rst
evidences of union with Christ. We are no sooner saved
ourselves, no sooner rejoicing in the knowledge of Christ
as our Redeemer, as the Lover of our souls, as our heavenly
Bridegroom, than we begin to think of others less privileged,
and our hearts cry out with longing, “What about my little
sister? What about my brother? What about those who
are still in their sins and still in their deep, deep need, who
do not know, do not understand this incomprehensible
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love of ine which means so much to me?” And it is
the Holy Spirit Himself who puts that yearning into our
hearts that leads us to manifest an interest in the souls of
others. In other words, every real Christian feels within
him something that impels him to missionary service.
Are you saved yourself? en have you been to the Lord
about that little sister, or about that neglected brother?
Perhaps it is a little sister or a brother you have never
seen, and maybe, strange to say, of an altogether dierent
color from yours! Perhaps that little sister of yours is away
yonder, a child-widow in India, perhaps a down-trodden
native woman in Central Africa, or a degraded Indian in
the wilds of South America, but yet your little sister; for we
read, “God hath made of one blood all nations that be upon
the face of the earth.” And while you may say, “But she is
so sinful, so undeserving,” you must remember that you too
were sinful and undeserving and the grace that is lavished
upon you came from His heart of love. He delights to give
to the undeserving, and the very need of that little sister of
yours is the reason why you should be going to the Lord
about her.
e bride here is really praying about her sister. Do you
often go to the blessed Lord in prayer for that little sister of
yours? Perhaps it is a brother. My brother, you who rejoice in
Christ Jesus, do you think very often of that poor, ignorant,
under-privileged, degraded, sinful brother of yours, living
perhaps in heathen darkness today, or dwelling in the slums
of one of our great cities, or, it may be, enjoying all that this
life has to oer and yet not knowing Christ? Have you been
to Him about that degraded one? Somebody has said, “A
selsh Christian is a contradiction in terms,” and yet we do
hear people talking about selsh Christians. Christianity is
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the manifestation in the life of the love of Christ, and that
same love which was lavished upon you He would now
have you lavish upon others in their need. What wonderful
pictures we have along this line!
In the beginning of John’s Gospel we read how the
Lord revealed Himself to one and another, and everyone
who got that divine revelation went after someone else.
Each said, “I have a brother, a friend, a dear one in need,
and I must go to that one and tell the story of Jesus; tell
him that we have found Him.” e privileges, the blessings
that God has given to us in Christ are not given to us for
ourselves alone. We may say in connection with them all:
You must either use them or lose them. “What,” you say,
“are you telling us that we may lose our souls after having
been truly converted?” at is not a blessing. Your soul is
you. Of course you cannot lose that if it is saved. I recognize
the fact that having life eternal, you shall never perish, but I
am talking about the blessings that the Lord lavishes upon
you from day to day. ey are in order that you may share
them with others. To what extent do you enter into that?
I would have you think of three things. First, to what
extent do you use your time for the blessing of other
people? When I nd Christians who need so much
physical recreation and have so little time to seek to win
souls, I do not quite understand it. I was speaking with
a young man some months ago, and I said, “Do you do
anything to win others for Christ?” He said, “I would like
to, but it doesn’t seem to be my gift. I work hard all day,
and when Saturday comes I have to go o and get some
physical exercise.” I think his great invigorating exercise
was throwing horseshoes at a little stick. I said, “Did it ever
strike you that you could get wonderful exercise by taking
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a bundle of tracts and going out on a country road and
visiting the homes along the way, telling people about their
souls? Walking is wonderful exercise.”
“But,” he said, “you see, I am thinking of serious things
all week, and I cannot be serious on Saturday afternoon.”
Time is given us to use in view of eternity. I quite recognize
that we need a certain amount of physical exercise or
we would go to pieces, but you will nd you can get on
beautifully if you give more of your time to God. I was
saved forty-one years ago, and I can honestly say my best
times ever since have been those in which I have spent my
days trying to help other people to a knowledge of Christ,
and it is the greatest exercise in the world. I was visiting a
preacher some time ago, and he asked, “What do you do
for physical exercise?” I replied, “I preach.” “But I mean
when you want to get a rest,” he said. “I preach some more
and that rests me,” I answered; “the more you do in the
work of the Lord, the better you feel.” “Brother,” he said,
“you will have a nervous breakdown if you are not careful.”
“But I am trying to be careful,” I said. It isn’t the Lord’s
work that gives people nervous breakdowns, it is getting
into debt, getting mixed up in questionable things, and
then you get worried and upset. Just keep at solid service
for the Lord Jesus Christ, and you will not have a nervous
breakdown. Paul was at it for thirty years. ey tried to kill
him again and again; he was half-drowned several times,
and was thrown to wild beasts, but the old man, when
about seventy years of age, had much more vigor than a
lot of worldly preachers that I meet, who have to go on
a prolonged vacation every once in a while. Your time
belongs to the Lord Jesus, and He gives it to you in order
that you may use it to bless and help other folk. “Look not
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every man on his own things, but every man also on the
things of others” (Phil. 2:4).
Some time ago, I knew a dear man, one of the greatest
men for physical exercise I ever saw. He worked hard on
the street railroad. I would see him down on his knees, a
great big covering over his eyes to shield them from the
brilliant light, as he welded the steel rails. By Saturday
noon, he was just worn out, and he would get a bundle
of books and o he would go for exercise, over the hills
and far away, hunting up poor needy souls, maybe in the
County Hospital, possibly in the jails, and to poor families.
Sometimes he would hear of somebody lying sick and poor
and miserable, and he would go to see that one. And you
know he had a remarkable way of preaching the Gospel.
He would often lay down a ve-dollar bill at the side of
the bed, if he found out that they had no money to pay
the bills. On Sunday he would say, “My! I was worn out
yesterday, but I had a wonderful time Saturday afternoon,
and I am all rested up.” He was living for others.
“Live for others while on earth you live,
Give for others what you have to give,”
and then you will nd the secret of a really happy
Christian life. Your time is to be spent in the service of
Christ for the blessing of others, for the blessing of the
little sister, of that poor brother.
And then there is something else. He has entrusted
you with your talents. “Oh, but,” you say, “I haven’t any.”
Oh, yes; you have. You would not like it if others said you
had none. But who are you using them for? For Christ,
for the blessing of that brother, of that sister in need? It is
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the investment that you make of your talents here for the
glory of the Lord Jesus Christ that is going to bring you a
reward at His judgment-seat. You remember what He said,
“Unto every one that hath shall be given … but from him
that hath not shall be taken away even that which he hath.”
You are to use the talents God has given you for Jesus’
sake. Is it the ability to speak? Use it for winning souls to
Christ. Is it that you know how to be a kindly sympathetic
friend? en surely you have a wonderful sphere for service.
Is it looking up the shut-ins, the sick and needy, and giving
them a tender loving word? You would bless and help so
many you never think of now, if you would only begin to
use those talents for Him. It is not all the work of the man
on the platform. I never see souls coming to Christ in a
meeting but I wonder what started them. Years ago, when
I was young and ignorant, I would go home to my wife
and say, “I won six souls tonight,” and she would look at
me and say, “Are you sure you did it?” I would say, “No,”
of course, “but the Lord used me.” But you know it really
began away back of that. Perhaps it was a dear Sunday
School teacher who had been sowing the seed in the heart
of that young man or woman. It was lying there dormant
for days, months, or years, and as the Word of God came
anew, something was said that just caused it to fructify and
burst into life, and that boy or girl came to Jesus.
Perhaps it was the lesson the mother taught as the child
knelt at her knee long ago. Perhaps it was the father’s word
dropped into the heart. ere is seldom a soul who comes
to Christ but there were a lot of folk who had to do with it.
It is not just the preacher and the preached message. God
give us to use our talents for Christ. Paul planted, Apollos
watered, “but God gave the increase.”
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en there is my privilege not only to use my time and
my talents but my money, to help and bless that little sister,
that neglected brother. What a wonderful thing consecrated
money is! ere never would have been a dollar bill, a piece
of silver money, a gold, copper or nickel coin in the world,
if it had not been for sin. at is why Jesus calls it the
mammon of unrighteousness. Every coin in your pocket
is a witness that sin has come into the world. If men and
women had remained as they were when God created them,
there would have been no money. People would not have
sought to build up fortunes, and buy and sell things. We
would still be living in a glorious state on this earth, and
we would not have had to go out and earn our bread by the
sweat of our brow. And now Jesus says, “Make to yourselves
friends of the mammon of unrighteousness; that when
ye fail, they may receive you into everlasting habitations”
(Luke 16:9). Since the money is here, and we cannot get
along without it, do not live for it; do not let it get a hold
on you (“e love of money is the root of all evil”), but use
it now in reference to the everlasting habitations; use it to
meet, of course, your own needs and those of your family,
but then use it as God enables you, to bless and help others
in their deep spiritual need and in their temporal need
too. en, by-and-by, when at last you reach the glorious
habitation, you will see a throng running down the golden
street to meet you, and they will say, “Welcome,” and you
will ask in amazement, “Who can these be?” And one will
answer, “We are so glad to welcome you here, for it was
your dollar that paid for that Testament that brought me
the message of Christ.” Another, “You met my need when
in such distress I thought nobody cared for me, and then
you gave me the money for a good dinner, and I could not
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help but think of the God of all grace who had put it in
your heart to do that for me”; and another, “I came to Jesus
because of the kind deed you did for me.” en we will feel
it was worthwhile that we spent and were spent for others.
“What shall be done for our little sister?” Let us share with
her the good things we have.
e king says, “If she be a wall, we will build upon her a
palace of silver.” A wall speaks of security. If she has already
entered into the blessings of Christ, we will build upon her
a silver palace. We will add to that which is already hers.
We will try to help and lead her on and build her up in the
things which be in Christ. “If she be a door, we will enclose
her with boards of cedar.” A door speaks of responsibility,
or opportunity for service. “A great door,” says the apostle,
“and eectual is opened unto me, and there are many
adversaries” (1Cor. 16:9). “Behold, I have set before thee
an open door, and no man can shut it: for thou hast a little
strength, and hast kept My word, and hast not denied My
name” (Rev. 3:8). But what use is a door if it has no side-
posts to swing from? “If she be a door, we will enclose
her with boards of cedar.” If she wants an opportunity for
service, we will help to make it possible, and we will assist
her in whatever is required, that she may work the better
for the Lord Jesus Christ.
en as the chapter closes and the little book closes, the
bride, her heart content to think she has come into blessing
and that her little sister too has come into blessing, goes
over the past, and talks about the vineyard days, the love that
has been shown and the bliss now hers, and then she turns
to her beloved one and says, “Make haste, my beloved, and
be thou like to a roe or to a young hart upon the mountains
of spices.” “Till the day break and the shadows ee away.”
Proverbs and Song of Solomon
506
e consummation of all bliss will be when we are at home
forever with Him. Till then, let us seek to spend and be
spent for His glory.
You have heard of the missionary oering that was
being taken, and as the box was handed to a very wealthy
man, he brushed it to one side and said, “I do not believe
in missions.” “en,” said the usher, “take something out;
this is for the heathen.” How can you be a rear Christian
and not be concerned about those who are less privileged
than you are? God stir our hearts to think of the millions
still in their great, great need. If we can do nothing else for
them, we can bring their case to Him; we can be prayer-
helpers; we can intercede on their behalf. e wonderful
thing is that when you begin to pray, the rest follows. Men
who pray devise ways and means for giving. A lady said to
me one time, “You know my husband is unsaved, and he
never lets me have any money. He says he wouldn’t for the
world give me a dime to put in the missionary oering.
But I started praying about missions, and as I prayed, there
came such a burden on my heart to do something. I had
two or three chickens that I had bought with a little money
I received from doing some sewing for a neighbor. It was
all mine, and I said, ‘I am going to devote one chicken to
the Lord, and every egg that this chicken lays will belong
to Him.’ It has been wonderful to me to see that the other
chickens lay every once in a while, but my husband growls
and says, ‘at missionary chicken of yours lays nearly two
eggs a day.’ Of course that is an exaggeration, but every little
while I have another dozen eggs, and I take them to the
corner store and get my money, and that goes for missions.”
I believe that the Lord will take that money and do with it
what He did with the ve loaves and two shes: multiply,
8
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and multiply, and multiply them. Maybe one way in which
He will multiply it will be to start some of you giving, and
then, you see, the Lord will turn to this lady and say, “You
are the woman that had that chicken the preacher told
about. I am going to give you a part of the reward, for these
folk just copied from you!”
Let us seek by grace to make every day count for the
blessing of others. Loving Him truly we cannot be selsh
or indierent to the needs of those for whom He died,
“until the day break and the shadows ee away.”
