Chapter XII (3)

+I. The man who guides his life by his own self-conceit--rejecting the advice of others.+ No finite creature possesses sufficient wisdom within himself to direct his path through life. The largest and deepest rivers are dependent upon small streams to sustain their volume of water, and each little stream again must be fed from a source outside itself, and the springs which feed the streams have their origin in the ocean's fulness. So the very greatest minds are in some things dependent upon minds which in many things are their inferior, and it is a mark of wisdom to acknowledge this, and to be willing to take advice of anyone who is able to give it upon matters in which they are better informed. Thus men are led to exercise a mutual dependence on each other, and all to depend upon Him whose wisdom is the parent of all finite counsel that is of any value. (1) A man who will not acknowledge and act upon this principle is a fool, because he practically shuts his eyes to a self-evident fact, and denies that he is a member of a race, the members of which are evidently intended to supply each other's lack in such a manner as to form a mutually dependent body. It is in human society as it is in the individual human body--"the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you" (1 Cor. xii. 21), or if they do say so they only proclaim their great want of wisdom. (2) He is a fool because he declines to profit by the experience of men in the past. To recur to the simile of the human body, it is intended to live upon material outside itself, and a man is counted insane who refused to take food. So we are intended to profit by the experience of men who have lived before us, and it is quite as foolish to set it aside as useless to us as it is to refuse to eat in order to live. It is indeed like expecting to keep in health and strength by consuming one's own flesh. No man does actually and in all cases refuse to profit by the wisdom and experience of others, but he is foolish in proportion as he does so. (3) He is a fool because he is so declared by the highest authority. God by His offers of guidance, by the very existence of the Bible, declares that men need counsel. (See upon this subject Homiletics on chap. iii. 7, 8, page 34.) The human soul is like a blind Samson, because of the blinding nature of sin relative and sin personal, and all its endeavours to find a right way without harkening to Divine counsel only result in stumbles and wounds, and finally, if persisted in, in moral ruin. All a man's endeavours only increase his misery, until he take the counsel offered him by God. He is like a shipwrecked mariner suffering from raging thirst having drunk of the briny water, every draught only increases the disease, and nothing can save him but drinking of pure water. (4) This man is his own destroyer. It is bad to be ruined by the temptations of others, but there is this advantage, we can fall back upon the excuse of our first parents: "The woman gave me of the tree and I did eat," or "the serpent beguiled me" (Gen. iii. 12, 13). But when a man's rejection of counsel ruins him, he finds himself in a "blind alley," from which there is not even the outlet of an excuse.

+II. The passionate man.+ This is often the companion of self-conceit and is indeed a proof of it. If a man is unable to hold a restive horse well in hand, it proves that he has not taken lessons in horsemanship. If a man cannot steer a vessel in ordinary circumstances without running her upon the rocks, it shows that he has not learned the art of navigation. A man who cannot keep his anger from over-mastering him--who cannot keep a firm hold of the rudder of his own spirit--proclaims that he has not subjected himself to moral discipline, that he has disdained to learn the art of moral rulership. Such a man is a fool, because a man in passion is always despised by others, he often utters words which he would afterwards give much to recall, and generally ends by losing his own self-respect.

+III. In contrast to this character stands the man who is in all respects the opposite--+him whose character is sketched in the first clause of these verses, who "loveth instruction" (ver. 1) who acknowledges that "he is a stranger in the earth and needs Divine guidance" (Psa. cxix. 19), that "the way of man is not himself; it is not in man that walketh to direct his step" (Jer. x. 23.--See homiletics on chap. x. 8, page 151). Such a man is willing to listen to the advice of any who are capable of giving it, and his prudence in this matter is generally accompanied by an ability to "cover shame"--to take a reproof or an insult in silence. He has learned to take George Herbert's advice--

"Command thyself in chief. He life's war knows
Whom all his passions _follow_ as he goes."

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 15. All through our lost nature the truth of this proverb is visible. A man may be on the road to hell, but think that he is fair for heaven. A man may build by rapine, but think that he is the pink of fair dealing. A man is not a judge about himself. A Christian, therefore, will feel this, and while the impenitent is hard as to his own right, the Christian will be humble, and will be glad, in reasonable ways, to leave his duties to be advised upon by others.--_Miller._

We have one great "Counsellor" Messiah, who is made unto us "wisdom" (Isa. ix. 6; 1 Cor. i. 30). Let us "hearken unto" Him (chap. i. 33).--_Fausset._

And such a fool is every natural man (Job xi. 12); wise enough, haply in his generation--so is the fox too--wise with such wisdom as, like the ostrich's wings, makes him outrun others upon earth, but helps him never a whit towards heaven.--_Trapp._

The worse any man is, or doth, the less he seeth his evil. They that commit the most sins have hope that they stand guilty of fewest; they that fall into greatest transgressions, imagine that their faults be the smallest; they that sink into the deepest dangers do dream of greatest safety; they that have longest continued in rebellion against God, of all others, for the most part are slowest to repentance. . . . St. Paul testifieth that when he was in the worst case, he knew nothing but that he had been in the best.--_Dod._

Every man's way is, and must be, in some degree, acceptable to himself, otherwise he would never have chosen it. But, nevertheless, whoever is wise, will be apt to suspect and be diffident of himself. Let men's abilities be ever so great, and their knowledge ever so extensive, still they ought not, and without great danger and inconvenience cannot, trust wholly and entirely to themselves. For those abilities and that knowledge easily may be, and often are, rendered useless by the prejudices and prepossessions of men's own minds. Nothing is more common than for men's appetites and affections to bribe their judgments, and seduce them into erroneous ways of thinking and acting. They are often entangled and set fast, not through the want of light and knowledge, not through any defect of their heads, but through the deceitfulness of their hearts. In many cases where they could easily direct other men, they suffer themselves to be misled, and are driven into the snare by the strength of inclination, or by the force of habit. . . . This acquired darkness, this voluntary incapacity, as well as the wont of counsel thereby occasioned, nowhere appears more frequently, or more remarkably, than in the transaction of our spiritual concerns, and what relates to the discharge of our duty. "The way of Man," says our royal author, "is right in his own eyes," though the end "thereof be the ways of death." When we have wandered out of the road, and almost lost ourselves in bye-paths, we can make ourselves believe that we have continued all the while in the highway to truth and happiness. . . . But, however lightly we may esteem the helps and directions of men, shall we not attend to the counsels of Our Heavenly Father, and the admonitions of the Most High? Can we have more regard to what is "right in our own eyes" than to what is right in His?--_Balguy._

Verse 16. "Covereth," with the mantle of patience and charity, instead of exasperating himself, and losing self-control by dwelling on the indignity of the word or deed, and the worthlessness of the injurer. He does not publish the act to the discredit of the other, but consults for the reputation of the other, lest he should add sin to the injury suffered.--_Fausset._

Truly is _wrath_ called _shame._ For is it not a _shame_ that unruly passions should, as it were, trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness? (Dan. iii. 19.)--_Bridges._

A fool hath no power over his passions. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. "A fool uttereth all his mind" (chap. xxix. 11). The Septuagint renders it "all his anger." For, as the Hebrews well note in a proverb they have, "A man's mind is soonest known in his _purse,_ in his _drink,_ and in his _anger._" But "A wise man covereth shame" by concealing his wrath, or rather by suppressing it when it would break forth to his disgrace, or the just grief of another. This was Saul's wisdom (1 Sam. x. 27); and Jonathan's (1 Sam. xx. 34); and Ahasuerus's, when, in a rage against Haman, he walked into the garden. The philosopher wished Augustine, when angry, to say over the Greek alphabet.--_Trapp._

The meaning of the Holy Ghost is not here to condemn all kinds of anger, for it is one of the powers of the soul which God created as an ornament in men, and godly anger is a part of God's image in him, and a grace commended in Moses, Elijah, etc., and our Saviour Himself, and he that is always altogether destitute of this doth provoke God to be angry with him, for want of zeal and hatred of sin; but it is a _passionate_ anger that is here reproved, which is not a power of the soul, but an impotency. He that conceiveth the other is an _agent,_ and doth a service to God; but he that is moved with this is a _patient,_ and sin hath in that case prevailed against him.--_Dod._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 17 _to_ 19, _and verse_ 22.

WOUNDING AND HEALING.

+I. The mischief that may be done by a lying tongue.+ 1. _In a legal matter._ It is the duty of a witness to testify exactly what he knows, and no more nor less. If a man speaks deceitfully he may bring much misery upon the innocent, whom his straightforward testimony would have acquitted. And he may do this by withholding truth as well as by uttering direct falsehood. The first is "showing forth deceit" as well as the last. 2. _In common conversation._ The word "speaketh," in verse 18, is "babbleth," and seems to point to those who are great talkers, and who are not careful what they say. (See Homiletics on chap. x. 19-21, page 168.) In both these cases words may inflict a more deadly wound than a sword. If spoken _to a man_ they may break his heart, if spoken _of him_ they may kill his reputation, which no sword of steel can touch, and which to the best men is more precious than bodily life. A lying or even a _babbling_ tongue can pierce a much more vital organisation than flesh and blood--it can enter the human spirit, and hurt it in its most sensitive part; or by slander it can destroy all the joy of a man's earthly life. And as a sword can in a moment sever the spirit and the body of a man, and work such ruin and misery as can never be done away with, so a lying tongue may by one word, or one conversation, do mischief that can never be undone. The sword of steel can divide human friends locally; but it cannot sever their love; it tends rather to increase and brighten the flame; but a word of slander may do all this, and estrange those who were bound in the tenderest ties, until the God of Truth shall bring the truth to light. Though the lying tongue is comparatively "but for a moment," yet in a moment it can deal a thrust that will last as long as life. It can open a wound whence will flow out all the joy of life, as the heart's blood flows from a mortally wounded man.

+II. Its judgment and its destiny.+ It is an abomination in the sight of a God of Truth, and, therefore, its life is comparatively short--it is "but for a moment" compared with the eternal duration of truth. A lying man or devil is the very antipodes of the Divine character. All truthful men instinctively shrink from a liar as the sensitive plant withdraws from the human touch. How much more must he be held in abhorrence by Him who is a "God of Truth, and without iniquity" (Deut. xxxii. 4). Christ characterises lying as the cardinal sin of the greatest sinner in the universe (John viii. 44). It was his lying tongue that "brought death into the world, and all our woe," and so spoiled the Paradise which God had prepared for man. How then can lying be any other than an abomination to Him? But, because it is so, its doom is fixed. It is destined to destruction by the victory of truth, as the night is destroyed by the overcoming light of day. (On this subject see also Homiletics on chap. x. 18, page 166.)

+III. The blessed results of a truthful and wisely-governed tongue.+ 1. _it will "show forth righteousness."_ A man who speaks the truth shows forth righteousness in two ways--(1) _in his own character._ He reveals himself to be a righteous man. He gives a living example of uprightness and integrity. (2) _He helps on righteousness in the world._ By being a faithful witness he furthers the ends of justice and righteousness--he helps on the just administration of the law. 2. _It will heal wounds inflicted by the untruthful tongue._ In nature we have a two-fold exhibition of power. The hurricane comes and breaks the branches of the tree, and strips off its leaves; but a more beneficent power clothes it again with beauty. So the tongue of a fool strips a man of what made life beautiful to him--takes away his good name, or breaks bonds of close friendship--but wise and kind words have a healing power in them--they help to cheer the wounded spirit, and enable the bowed head to lift itself again. Such a tongue of healing had the Divine Son of God, who came "to heal the broken in heart" (Isa. lxi. 1), and to restore the friendship between God and man, which was first broken by the slandering tongue of the devil--that great slanderer of God to man, and of man to God (Gen. iii. 5; Job i. 10). To Him the _"Lord God gave the tongue of the learned, that He might know how to speak a word in season to him that was weary"_ (Isa. l. 4). The tongue of all true servants of God is an instrument of healing, for they are enabled to tell to their fellow-men "words whereby they may be saved" (Acts iv. 12).

+IV. God's estimation of it and its destiny.+ It is "God's delight," verse 22. Whatever gives delight to a noble and benevolent man must be a blessing to humanity, and everything will delight him that tends to minister blessing to the world. This is pre-eminently true of the good God. Truth is the great need of the race--truth in word and deed and thought. To this end Christ came into the world "to bear witness of the truth" (John xviii. 37), because that alone is the cure for the world's woes. Then every man who is _true_ must bless humanity and consequently delight God. A good father rejoices to see his own excellencies of character appear in his son, and the Father of the good likewise delights to see His children copy Him in "dealing truly." (See also on chap. xi. 1, page 190.) And because it is God's delight it will last for ever. Truth of any kind will be established in the course of time. If a man proclaim a scientific truth, however much he may be laughed at and disbelieved at first, his "lip," or his words, will be established in the end. In the words of Galileo, when he uttered the truth, that the earth moved round the sun, have long since been "established." Time only is needed for any truth to take root-hold--it can never be overturned, whether it be physical or moral truth. Many truths which were scoffed at by most men, when they were first promulgated, are now regarded as truisms by almost everybody. And the lips that uttered them are now established and held in honour. Such men, for instance, as Cromwell and Milton, when they declared that the right of private judgment in religious matters, the freedom of the press, etc., were the right of every man, are now established in the estimation of this nation, and the truths which they uttered are regarded by all Englishmen as undoubted facts. "This," says F. W. Robertson, "is man's relation to the truth. He is but a learner--a devout recipient of a revelation--here to listen with open ear devoutly for that which he shall hear; to gaze and watch for that which he shall see. Man can do no more. He cannot create truth; he can only bear witness to it; he can only listen and report that which is in the universe. If he does not repeat and witness to that, he speaks of his own, and forthwith ceases to be true. . . . Veracity is another thing. Veracity is the correspondence between a proposition and man's belief. Truth is the correspondence of the proposition with fact." It is to such witness-bearers--especially to those who witness concerning moral truth--that the promise of the text applies.

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 17. He who is brought to a spiritual discernment of the _"truth"_ "breathes" it like his breath, instinctively and unconsciously. (See Critical Notes.) And he who does this not simply "covers shame" (verse 16), but causes others to, for he _advertises_ righteousness--_i.e., publishes_ it. This, therefore, is the meaning of the sentence: "He that breathes forth truth publishes righteousness"--_i.e.,_ saving righteousness: and does it like uttering forth his breath. While the "deceived" (false) witness; literally, _the witness of falsehood;_ a phrase which is ambiguous, because it might mean a _witness to falsehood_ (see chap. vi. 9)--the "deceived witness"--_i.e.,_ the man who sees or witnesses falsehood instead of truth, "_publishes_ (understood) _delusion"--i.e.,_ is a constant fountain of deceit to other men. This sense of the witness of falsehood is necessary to many proverbs (chap. xiv. 5), and saves a number from tautological or truistic interpretations.--_Miller._

There is more here than lies upon the surface. It might seem enough for a faithful witness to _speak truth._ But no--he must _show forth righteousness;_ what is _just,_ as well as what is _true._ The best intentioned purpose must not lead us to conceal what is necessary to bring the cause to a righteous issue.--_Bridges._

The words read at first almost like a truism; but the thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear.--_Plumptre._

He that _speaketh,_ ordinarily, in his common speech, that which is true, will _show righteousness_--that is, will carry himself justly, and further righteousness with his testimony, when he shall be publicly called thereunto. There must be a training of the tongue to make it fit for equity and justice, as of the hands, and other parts of the body, to make them skilful in handling a weapon and bearing of arms. . . . No man is competent for any work that is public unless his former upright and honest conversation commend him unto it. The rule which our Saviour gives in another case will hold as firmly in this. _"He that is faithful in that which is least, is faithful also in much"_ (Luke xvi. 10). For, _first,_ the mouth of the man is the mouth of the man's treasure. That which he speaketh he best loveth. That which is most in the lips hath greatest place in the heart. If, therefore, the truth be dear unto him, he will certainly show it forth when he shall stand forth before God and His substitute for that purpose, and so do a good service of love and piety; but if he have any fellowship with falsehood he will now take part with it, being void of the fear of God, and afraid to displease man. _Secondly,_ no man exerciseth the truth at any time conscionably, but by the spirit of truth, and that directing men's hearts at other times, in matters of less weight, will not fail them at their greatest need, when they are to perform a duty of so great importance; and so, on the other hand, Satan hath the disposing of their tongues that give themselves to lying. He is their father, he teachest them their trade, and tasketh them in their work, and they be wholly at his commandment, and who doubteth but he will command them to be on his side, and to take against the truth, so far as a knowledge of the truth shall make against his practices.--_Dod._

Verse 18. _Wit,_ when not chastened and controlled by an amiable disposition, often wounds deeply. Jibes, jests, irony, raillery, and sarcasm, fly about. No matter what the wounds, or where they be inflicted, if the wit be but shown. A _happy hit,_ a clever, biting repartee, will not be suppressed for the sake of feelings, or even the character of a neighbour, or, as it may happen, a friend. The man of wit _must_ have his joke, cost what it may. The point may be piercing in the extreme; but if it _glitters_ it is enough; to the heart it will go.--_Wardlaw._

Abimelech and his fellow priests were killed with the tongue, as with a rapier; so was Naboth and his sons; so was our Saviour Christ Himself. An honest mind is ever more afflicted with words than blows. You shall find some, saith Erasmus, that if they be threatened with death can despise it; but to be belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabal's railings! Moses, by the people's murmurings! Jeremiah by the derisions of the rude rabble! (chap. xx. 7, 8.)--_Trapp._

Among all the complaints which the godly, and God's own Spirit make against the wicked in the Scriptures, they seldom complain of anything more than of their virulent and pestiferous mouths (Psa. lv. 21, lii. 2; Prov. xxv. 18; Rom. iii. 13). _First,_ they cause swords to be drawn, and blood to be shed, and men to be slain, and much mischief to be wrought. _Secondly,_ The sword, or any other weapon, can only hurt them that are present, and in places near to it; but the stroke of the tongue will light most dangerously upon them that are absent; no place or distance can help against it, and one man may do mischief to a great multitude.--_Dod._

Verse 19. Liars need to have good memories. A lying tongue soon betrays itself. "No lie reaches old age," says Sophocles.--_Fausset._

The verse has been differently rendered. "The tongue of truth is ever steady: but the tongue of falsehood is so but for a moment" (_Hodgson_). There is unvarying consistency in the one case; for truth is always in harmony with itself; while there is shifting evasion, vacillation, contradiction, in the other.--_Wardlaw._

Who will gainsay the martyr's testimony--"Be of good comfort, Master Ridley, play the man! We shall this day light such a candle in England as I trust shall _never be put out._"--_Bridges._

The Christian shall utter for ever just the things that he utters on earth.--_Miller._

Verse 22. Not merely they that _speak_ truly, but they that _deal_ truly. Deeds of true dealing must confirm words of fair speaking.--_Fausset._

A lie is a thing absolutely and intrinsically evil; it is an act of injustice and a violation of our neighbour's rights. The vileness of its nature is equalled by the malignity of its effects; it first brought sin into the world, and is since the cause of all those miseries and calamities that disturb it; it tends utterly to overthrow and dissolve society, which is the greatest temporal blessing and support of mankind; it has a strange and peculiar efficacy above all other sins to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects.--_South._

_Honesty_ is just _truth in conduct;_ and _truth_ is _honesty in words._--_Wardlaw._

Such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say; whereas liars be in and out, affirming and denying, and speaking contradictions in the same manner. Only true men are constant in their words. _First,_ their matter will help their memory, for that which is truth once will be truth ever. _Secondly,_ the same Spirit that worketh a love and conscience of the truth, whereby men are made to be true, doth never cease to be the same, therefore, as it seasoneth the heart and guideth it at the first, so it will establish it, and direct the lips to the end. For sincerity and uprightness is of all things most durable, and least subject to alteration or change. And that St. Paul assigneth for a cause of his invariable constancy, that he minded not those things that he did mind according to the flesh, whereby there should be with him, _yea, yea,_ and _nay, nay_ (2 Cor. i. 17).--_Dod._

Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and sets a man's invention upon the rack, and one trick needs a good many more to make it good. It is like building upon a false foundation, which constantly needs props to shore it up, and proves at last more chargeable than to have raised a substantial building at first upon a true and solid foundation.--_Tillotson._

Dare to be true, nothing can need a lie:
A fault which needs it most grows two thereby.--_Herbert._

God "desireth truth in the inward parts" (Psa. li. 6), and all His are "children that will not lie" (Isa. lxiii. 8); they will rather die than lie. As they "love in the truth" (2 John 1) so they "speak the truth in love" (Ephes. iv. 15), and are therefore dear to the Father in truth and love (2 John 3), especially since they "do truth" as well as speak it (1 John i. 6), and do not more desire to be truly good than they hate to seem to be so only.--_Trapp._

God doth never hate anything that is not hateful, and that most needs be odious which He abhorreth, and especially when it is abomination. Ye may know by their companions among whom they are marshalled what account He maketh of them (see Rev. xxi. 8). . . . That truth which is acceptable to God consisteth both in speaking and doing. 1. His Spirit doth make every man that hath attained to the one to be able to do the other. That which St. John setteth down in a more general manner doth strongly confirm this particular point. _"If any man sin not in word, he is a perfect man, and able to bridle all the body."_ His meaning is that some be absolute without sin in word, and perfect, without infirmity in goodness; but that many be gracious without sinfulness, though they have their slips in speeches; and sincere, without wickedness, though they have their frailties in behaviour. 2. Both are infallible and essential fruits of regeneration, and the Apostle doth thereby persuade us thereby to declare ourselves to be of the number of the saints, and faithful, saying, _"Cast off lying, and let him that stole steal no more"_ (Ephes. iv. 24, 28). 3. Both are required of them that would know and manifest themselves to be natural members of the Church in this world, and inheritors of salvation in the life to come. (See. Psa. xv. 1, 2.)--_Dod._

_MAIN HOMILETICS OF VERSE_ 20.

JOY FROM PEACE.

+I. There must be counsel if there is to be peace.+ There can be no peace either in a soul, a family, or a nation, where there is no counsel given and taken. There must be some centre of authority and rule whence counsel issues, if there is to be any order, and where there is no order there can be no peace. The peace of the text must be peace based upon _righteousness,_ indeed all that bears the name that is not built upon this foundation, is false and transitory. It is like that house built upon the sand, which, when the winds come, is swept away, although it may look like a solid structure on a summer day. It is "the work of _righteousness,_" that _"shall be peace, and the effect of righteousness, quietness and assurance for ever."_ "The mountains shall bring peace . . . by righteousness" (Psalm lxxii. 3; Isa. xxxii. 17).

+II. Where there is true peace by righteousness there will be joy.+ Joy is the overflow of peace. Peace is like a river flowing tranquilly between its banks, and joy is like the same river when there is such a volume of water that it overflows the banks. When there is "an abundance of peace" in a soul, or a family, or a nation, it must overflow into joy--it must take a more active form. (The subject of the first clause of this verse has been treated before. See on verse 3.)

_OUTLINES AND SUGGESTIVE COMMENTS._

That deceit is in the heart of him who deviseth evil appears to be a platitude, for the devising is directed against a neighbour. But, in the first place, it says that the evil which a man hatches against another always issues in a fraudulent malicious deception of the same; and, secondly, it says, when taken into connection with the second clause, that with the deception he always at the same time prepares for him sorrow. The contrast denotes not those who give counsel to contending parties to conclude peace, but such as devise peace--viz., in reference to the neighbour, for the word means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree. Hitzig and Zöckler give to _peace_ the general idea of welfare, and interpret _joy_ as the inner joy of a good conscience. But as the _deception_ in the first clause is not self-deception, but the deception of another, so the joy is not that which men procure for others. Thoughts of peace for one's neighbour are always of procuring joy for him, as thoughts of evil are thoughts of deceit; and thus of procuring sorrow for him.--_Delitzsch._

Evil counsel most hurteth those that give it. By deceit is here meant a deceitful reward; or an issue of a matter deceiving a man's expectation--_Muffet._

They shall have peace for peace; peace of conscience for peace of country; _pax pectoris_ for _pax temporis._ They shall be called and counted the children of peace; yea, the children of God.--_Trapp._

_First,_ no man can soundly seek to reconcile man to God, or one man to another, or give direction for his neighbour's welfare, unless he himself be reconciled to God, and peaceable towards men, and have Christian love in his heart, and these graces are never separated from holy comfort and gladness. For the same sap that sendeth forth the one, doth in the like manner also yield the other, as the apostle testifieth (Gal. v. 22; Rom. xiv. 17). _Secondly,_ if their counsel be embraced and followed, the good effect thereof, with God's blessing, besides thanks and kindness which the parties holpen by their counsel, will yield to them; as David to Abigail, and Naaman to Elisha, etc. _Thirdly,_ though their advice be rejected, yet, as Isaiah saith, their reward is with the Lord, and they shall be glorious in His eyes (Isa. xlix. 4, 5).--_Dod._

_Deceit is in the heart (or cometh back to the heart) of them that imagine evil (or practise mischief)._ +I. The persons are described.+ They are evil-doers, but not every evil-doer, but the practiser, the trader, the artificer in evil, one wholly bent upon sin, not every bungler or beginner, but an expert workman, that can despatch more business of sin in one day than some other in a month or a year. Nor is every evil here aimed at, but evil against others--_mischief._ Many evil men are only greatest enemies to themselves, intent to serve and satisfy their own lusts; but these with whom we have now to do, always have evil in their hearts or hands, in their consultations and executions, whereby to hurt others. Again, this man in our text is subtle in evil; as he is a cunning workman and active in high designs of evil, so he carrieth his business as subtilely, for which the whole work carries in the original the name of _deceit,_ pretending all fair weather, as still water is deepest and most dangerous, or like a waterman that looks one way and rows another. +II. The condition of these persons.+ Their deceit returns to them that first hatched it; that is, brings unavoidable mischief on themselves. 1. There is no small unquietness in the heart, while it is plotting evil. 2. Whomsoever they deceive, they cannot deceive God, Who will make them deceivers of themselves (See Job v. 12, 13). 3. Whereas sin is a sure paymaster, and the _wages death,_ the sin of these men must needs slay them and play the part both of an _officer_ to apprehend them, of a _gaoler_ to hold them, and of an _executioner_ to bring them to shameful death.--_Thos. Taylor, 1650._

_MAIN HOMILETICS OF VERSE_ 21.

ALL WORKING FOR THE GOOD OF THE RIGHTEOUS.

The first clause cannot, of course, mean that nothing that appears evil--that no sorrow or loss happens to the just. Such an assertion would be contrary to other teachings of Scripture, as well as to experience and history. The righteousness of the first man who is called righteous (Luke xi. 51) led to his murder. If Joseph had been a less virtuous man, the iron of imprisonment would not have entered into his soul (Psa. cv. 18). If John the Baptist had been a time-serving godless man, he would not have had the bitter experience of the dungeon of Machaerus. To these men, and to all the noble army of martyrs, many of the things which happened were very evil in themselves. The Word of God likewise forewarns men that all who will live godly in Christ Jesus shall suffer persecution, that through much tribulation they must enter into the kingdom of God (2 Tim. iii. 12; Acts xiv. 22). And every just man now living has had experience of evil befalling him in his health, his circumstances, or in some other form. But--

+I. No evil shall really injure the godly man.+ It shall not hurt his better part, that which is the man himself--his spiritual nature, his moral character. The storms that cannot uproot a tree only make it take deeper root-hold, and so add to its strength. If it break some of the branches it makes it more fit to weather another tempest. So all the trials of the just man tend to strengthen his character by causing him to lay a firmer hold upon the things that are unseen and eternal.

"Affliction then is ours;
We are the trees whom shaking fastens more,
While blustering winds destroy the wanton bowers,
And ruffle all their curious knots and store."--_Herbert._

The true interpretation of the text is found in the inspired declaration of Paul, _"We know that all things work together for good to them that love God, to them who are the called according to His purpose"_ (Rom. viii. 28). Many elements work together to produce a good harvest at the appointed time. Winter winds and snow, summer breezes, gentle rain and noontide heat, all have a part in the work. One of these agencies alone would not bring forth one golden ear, but the "working together" will cover the land with fields of grain ready for the sickle. Many and various materials and agencies must be brought together to build a seaworthy ship. Iron and wood, fire and water, men skilled in many different arts must work together to bring about the required result. And so with the just man. Manifold experiences, failure and success, joy and sorrow, make up his earthly life. Not sorrow alone, nor joy alone, would fit him for his eternal inheritance--would fit him to be presented "faultless before the presence" of his Lord (Jude 24). But it is the combination of both, that many things "working together," that effect the desired good. And so no evil befals him, because all the evil shall work together with the good for his eternal well-being.

+II. The wicked man shall likewise attain to a completion of character.+ "The wicked shall be filled with mischief" teaches (1) that wicked men are not so bad as they _can_ be. Thorns and briars grow stronger year by year. Time is needed to transform the blade into the full ear. As the present season of probation is but the beginning of man's life, we conclude that men can go on eternally progressing in the character which now belongs to them--that all their present habits of thought and feeling can become must stronger than they are at present. Therefore, a wicked man can grow worse than he is at present. (2) That wicked men are not as bad as they _shall_ be. If a stone is set in motion down a hill it will keep on its course unless it is arrested by some opposing force. So, unless a godless man yields to a Divine influence, and so is brought to repentance, he shall "wax worse and worse" (2 Tim. iii. 13). No man can stand still in character; if he do not grow better, he must grow worse. And this "filling up" of the measure of wickedness is but the necessary reaction of his own actions. He is filled with his _own_ mischief. And the just man's present actions go to strengthen and develop his spiritual nature, and to complete and perfect his character in goodness, so every act of the godless man is one more link of the chain of evil habit which binds him daily more tightly, and sinks him every day a little lower in the moral universe of God.

_OUTLINES AND SUGGESTIVE COMMENTS._

No "evil," or _calamity;_ literally nothing _worthless_ or _empty._ The root means _nothingness, entire vacuity._ The expression, too, is peculiar. _"There shall not happen to the righteous any nothingness at all."_ But as several of the nouns that mean evil, through a deep philosophy, trace to the same kind of root, "calamity," or _actual evil,_ is the proper translated sense. No event that turns out an actual _calamity_ can ever happen to the saint. And if anyone points to their tremendous agonies it is well enough to go back to the root, _nothingness._ Nothing _worthless;_ that is, nothing that proves not so useful as to be better than present joy. Nothing not actually precious. In the whole course of their lives each is "filled" with "their own proper lot." The wicked, if he have joys, will find them sorrows; and the righteous, if he have sorrows, will find them, not _nothings,_ but for his eternal joy.--_Miller._

The word signifies evil as ethical wickedness, and although it may be used of any misfortune in general, it denotes especially such sorrow as the harvest and produce of sin (chap. xxii. 8; Job. iv. 8; Isa. lix. 4), or such as brings after it punishment (Hab. iii. 7; Jer. iv. 15). That it is also here thus meant the contrast makes evident.--_Delitzsch._

First, for evil of sin. God will not lead him into temptation; but will cut off occasions, remove stumbling-blocks out of his way; devoratory evils, as Tertullian calls them, he shall be sure not to fall into "That evil one shall not touch him" (1 John v. 18) with a deadly touch; nibble he may at their heels, he cannot reach their heads, shake he may his chain at them, but shall not set his fangs in them, or so far thrust his sting into them as to infuse into them the venom of that sin unto death (1 John v. 17). Next, for evil of pain, though "many be the troubles of the righteous" (Ps. xxxiv. 19), and they "fall into manifold temptations" (Jas. i. 2), they go not in step by step into these waters of Marah, but "fall into" them, being, as it were, precipitated, plunged over head and ears, yet are bidden to be exceeding glad, as a merchant is to see his ship come laden in. Their afflictions are not penal, but probational; not mortal, but medicinal. "By this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin" (Isa. xxvii. 9). Look how the scourging and beating of a garment with a stick drives out the moths and the dust; so doth affliction corruptions from the heart; and there is no hurt in that; no evil thereby happens to the just. . . . To treasure up sin is to treasure up wrath (Rom ii. 5). "Every bottle shall be filled with wine" (Jer. xiii. 12); the bottle of wickedness, when once filled with those bitter waters, will sink to the bottom; the ephah of wickedness, when top full shall be borne "into the land of Shinar, and set there upon her own base" (Zech. v. 8, 11). He that makes a match with mischief shall have his bellyfull of it (Hosea iv. 17; Prov. xiv. 14); he shall have an evil, "an evil, an only evil" (Ezek. vii. 5), that is, judgment without mercy, as St. James expounds it (chap. ii. 13). _Non surgit hic afficitior,_ as the prophet Nahum hath it (chap. i. 9); affliction shall not rise up the second time. God will have but one blow at him; he shall totally and finally be cut down at once. The righteous are smitten in the branches; but the wicked at the root (Isa. xxvii. 8); those he corrects with a rod; but these with a grounded staff (Isa. xxx. 32); and yet the worst is behind too. For whatever a wicked man suffers in this world is but hell typical; it is but as the falling of leaves--the whole tree will one day fall on them. It is but as a drop of wrath forerunning the great storm; a crack forerunning the ruin of the whole building; it is but as paying the use-money for the whole debt, that must be paid at last.--_Trapp._

The great principle of self-preservation implanted in our nature which puts us on our guard against the slightest inconvenience, and maketh us arm for the repelling of a single evil, fails to engage men in the pursuit of that which would powerfully protect us in the most difficult circumstances, and universally secure us against all manner of hazards. Piety alone is that armour of proof which renders those that wear it safe and invulnerable, and yet, as if the Christian were the only infidel, how few of us are so thoroughly convinced of this great truth as to pursue it with an eagerness proportionate to its value. The text assures us--_That a religious life and conversation is the best security against all manner of evils._ All evil to which we can be liable, may be reduced under three heads. +I. Such as are inflicted immediately by God.+ Here it is necessary to distinguish between such afflictions as He vouchsafeth in mercy and those with which He visiteth in judgment. The best of men are not exempted from the former, they are not always so intent upon their duty, but that they stand in need of a remembrancer, or it pleaseth God to afflict them for the trial of their faith, for the exercise of their patience, and to wean them from the world. But these are but like the more difficult talks of a discreet and loving tutor; which recommend the pupils to a higher applause and a more excellent advantage, and are, therefore, so far from doing them any harm that they ought to be looked upon as most valuable blessings. Those inflictions therefore of God, which may be justly entitled to the name of evils, are such only as He visiteth in judgment, and from such nothing can more effectually secure us than a godly life and conversation. +II. Such as are occasioned by ourselves.+ Many evils are the effect of sin and carelessness, and as it is the work and office of true piety to make us at the same time holy and considerate, it will evidently appear that none of these evils _shall happen to the just._ +III. Such as are brought upon us by the malice of men or devils.+ These are only tolerated by God's connivance and permission. The devil, furious and malicious as he is, always drags his chain after him, by which he may be drawn back to his infernal dungeon, and therefore, unless He hath some such favourable ends, as I formerly instanced in His own inflictions, He will certainly keep His own out of their ravenous jaws. Shall we then neglect the only means by which we may be defended against such numerous calamities? To be just is no more than to follow after the thing that is good, and good is desirable in its own nature; we have such an inward tendency towards it that nothing which is ill can debauch our affections, but by taking upon itself the appearance of being good. If, then, a seeming good doth so allure us, how ought we to be enamoured of the real substances.--_Nicholas Brady._

The wicked are hurt, wounded, or grieved, by every occurrence, and nothing turns to their profit.--_A. Clarke._

_MAIN HOMILETICS OF VERSE_ 23.

THE CONCEALMENT OF KNOWLEDGE AND THE PROCLAMATION OF FOOLISHNESS.

+I. The concealment of knowledge is always a mark of self-control.+ It proves that a man has himself "well in hand." He is like a skilful workman whose tools are all arranged in order, so that he can select or reject them according to his need, or the need of others. Or he resembles a skilful rider who is thoroughly master of his steed, and can either arrest his course or urge him to put forth all his speed at any moment. If a man does not possess this power over himself he can never be a king among men, and even the possession of knowledge will not prove very serviceable either to himself or others. All the treasures of his mind ought to be under the lock and key of his will, and his will under that of his conscience, for,

+II. Under some circumstances the concealment of knowledge is a mark of prudence.+ 1. _It is so when to proclaim it would feed personal vanity._ To reveal our knowledge from no other motive than to let others know that we know is to sin against ourselves by ministering to our pride. In such a case to conceal our knowledge is a means of grace to a man's own soul, and will carry with it the approbation of conscience. 2. _It is also prudent to conceal knowledge when we know that it would not benefit others._ It is not always seasonable to reveal even the most precious knowledge that we possess. Men are sometimes manifestly unprepared for its reception--unable to appreciate it. God concealed the gospel of salvation from the men of the early ages of the world because the "fulness of time" (Gal. iv. 4) had not come, by which we understand that the world then was not in a condition to profit by a revelation of it. Our Lord charged His disciples not to disclose what they had witnessed on the mount of transfiguration until "the Son of Man should be risen again from the dead" (Matt. xvii. 9). He exhorts them also not to "cast pearls before swine" (Matt. vii. 6). Hence we learn that concealment of knowledge is sometimes to be preferred to a revelation of it, and that a due regard must be had to the mental and moral condition of those to whom we would impart it. The revelation of scientific truth would only bewilder people of little education and small capacity, and the revelation of even moral truth would sometimes increase men's guilt. It would only lead them to blaspheme the God of Truth and scoff at His messengers, and thus harden them instead of enlightening them. And even when this is not the case men cannot always receive all kinds of moral truth. A parent conceals from his son when he is a boy the knowledge of things which he will reveal to him when he is a man. A wise teacher does not at once disclose to his pupil all that he desires him to learn. Both bring prudence into exercise, and give "line upon line, here a little and there a little" (Isa. xxviii. 10), following the example of the Great Father and Teacher in His dealings with His ancient people, and that of the Incarnate Son when He said to His disciples, _"I have many things to say unto you, but ye cannot bear them now"_ (John xvi. 12). All who are possessors of knowledge should always remember to bring prudence into exercise in proclaiming it, whether it be Divine or human truth that they have to reveal.

+III. The man who tells out all he knows without any regard to the fitness of time and circumstances proclaims only his foolishness.+ He is as much a proclaimer of his own folly as he who should sow seed on the high road instead of in ploughed ground. He may be very injurious to others. If a teacher of the young were to tell out all he knows about men and things to those under his care he might inflict on their spiritual nature a life-long injury. Indiscreet parents who utter all their mind and tell out all their experience in the hearing of their children not only "proclaim their foolishness," but are a curse to their family. They are like an unskilful surgeon who takes the first instrument that comes to hand, regardless of its fitness for the needs of the patient. They are like men upon a fiery steed without power to guide him--they not only put themselves in jeopardy but endanger the well-being of others.

_OUTLINES AND SUGGESTIVE COMMENTS._

Not that he grudges to impart his knowledge to others, but he does not obtrude it or make a display of it, nor babble out all that he knows, in order that he may be counted wise. . . . The fool, trying to make a display of knowledge, only betrays foolishness. Fools, wise in their own esteem, babble out everything at random; not _wisdom,_ which they have not, but _foolishness,_ which they have. Proclaiming foolishness is attributed to a fool's _heart,_ not to his _mouth,_ for a fool's heart is in his mouth. He has no sense within. On the contrary, "The mouth of the wise is in their heart" (Ecclus. xxi. 26).--_Fausset._