Chapter XIII (3)

For the most part the word translated "good understanding" corresponds with that which, in a deep ethical sense, we call fine culture, which shows men how to take the right side, and in all circumstances to take the right key, exercise a kindly, heart-winning influence, not merely to the benefit of its possessor, but such as removes a partition wall, and brings men closer to each other. The word translated "hard" denotes that which stretches itself far, and with reference to time, that which remains the same during the course of time. That which does not change in time, continuing the same, according to its nature, strong, firm, thus becomes the designation of the enduring and the solid, whose quality remains always the same. The fundamental idea of remaining like itself, continuing, passes over into the idea of the firm, the hard, and, at the same time, of the uncultivated and the uncultivatable. The way of transgressors, or of the _treacherous,_ _i.e.,_ the manner in which they transact with men, is stiff, as hard as stone, repulsive; they follow selfish views, never placing themselves in sympathy with the condition of their neighbour; they are without the tenderness which is connected with fine culture; they remain destitute of feeling in things which, as we say, would soften a stone.--_Delitzsch._

Many _seek_ favour as the gift of others which it is in their own power to give themselves. For, get a _good understanding,_ whereby to understand well what thou goest about, and how to go about it. It is true, as Tertullian speaketh, now and then it falls out, that in a great tempest wherein sea and heaven are confounded, the haven is attained by a happy error; and now and then, in darkness, the way of entrance and going out is found by a blind happiness. But this is a favour which has no holdfast--it is a _good understanding_ that giveth favour.--_Jermin._

Is not the way of transgressors pleasant in prospect, although it ends in death? No; sin barters away future safety but does not secure present peace in return. Things are not always what they seem. The pleasures of sin are not only limited in their duration, they are lies even while they last. . . . The race is torture and the goal perdition. . . . But the right way is not a soft and silky path for the foot of man to tread upon; and, if one thing happens to all in the journey of life, what advantage have the good? Much every way, and specifically thus: The hardness which disciples experience in following their Lord is righteousness rubbing on their remaining lusts, and so wasting their deformities away; whereas the hardness of a transgressor's way is a carnal mind in its impotent enmity dashing itself against the bosses of the Almighty's buckler. . . . As the pains of cure differ from the pains of killing, so differs the salutary straitness which presses the entrance at the gates of life, from the hardness which hurts transgressors as they flee from God.--_Arnot._

Sin, as of its nature, sinks always lower under bond (ver. 13), and must, therefore, _de jure,_ be _"perpetual"_ (see Miller's rendering, in Critical Notes). For, strange enough, the man without "_good_ intelligence," _i.e.,_ the best kind of knowledge, neglects to act on what knowledge he has. The worst man has knowledge enough to save him--that is (to expound an averment which is only in one sense true), God's goodness is such that if a man would use the light he had, he would start from that point, and be helped into the kingdom.--_Miller._

Different senses have been affixed to these words--1. "Good understanding showeth favour to others"--_i.e.,_ is mild and conciliatory, while the "way of transgressors is hard, unyielding, stern." 2. "Ingenuous manners procure favour; but rugged is the path of the artful"--_i.e.,_ exposing him to incessant difficulties, while open dealing makes a man's way plain before him. 3. More probably the meaning in both parts of the verse terminates on the person's self. Intelligent and sound judgment, by fitting a man to be a wise and useful counsellor, procures him favour. On the contrary, the "way of transgressors," like "Bypath Meadow" in the _Pilgrim's Progress,_ presents at its entrance all that is tempting to allure into it, but supplies no real enjoyment to the traveller in it at last.--_Wardlaw._

Wicked men live under a hard taskmaster. "I was held before conversion," said Augustine, "not with an iron chain, but with the obstinacy of my own will." The philosophical infidel bears the same testimony. "I began to fancy myself in a most deplorable condition, environed with the deepest darkness on every side" (Essays, I. 458). Voltaire, judging of course from his own heart, pronounces, "In man is more wretchedness than in all other animals put together. Man loves life, yet knows he must die." "I wish," continues the wretched witness for his master, "I had never been born." The worldly infidel adds his seal to the record. Colonel Gardiner declared, that in his course of wickedness he had often envied the existence of a dog.--_Bridges._

_The hardness of the transgressor's way._ +I. A truth to be confirmed.+ It is hard to themselves--to others, to their families, their friends, to society. +II. A dispensation to be approved.+ It illustrates the mingled justice and mercy of God, who has made the way to hell difficult. The hardness of the way of sin is often the means of stopping sinners in their course. The sufferings of the wicked operate as a check and preservative to the righteous. +III. A warning to be enforced.+ Take care how you take the first step. Be anxious, if you have entered the road, to retrace your step. Remember that the hardness of the way is nothing like the bitterness of the end.--_S. Thodey._

_MAIN HOMILETICS OF VERSE_ 16.

DEALING WITH KNOWLEDGE.

For a definition of prudence see Homiletics on chap. viii. 12, 13, page 109. Carrying out the thought that prudence is wisdom applied to practice, we remark,

+I. That a prudent man deals, or acts with knowledge from a sense of responsibility.+ 1. _In commercial life._ No prudent man will engage in any business transaction without first making himself thoroughly acquainted with it in all its bearings. He will, if possible, look far into the future and weigh probabilities and calculate results, so as to secure himself from ultimate loss. He will not deal with the matter at all unless he understands it. This we conceive is "dealing with knowledge." And it is the course pursued by every prudent man of business from a sense of responsibility. He feels that he has obligations to fulfil to others and a character to maintain, and therefore he thinks before he acts. A man who values his life at all will not deliberately walk over a precipice, and a prudent man will not go very near the edge, he will know what is the safe distance at which he may walk without even risking the possibility of a false step. 2. _As a teacher or leader of others._ A man who undertakes the guidance of his fellow-creatures in any way, is especially bound to "deal with knowledge." If he is a teacher of youth, and is a prudent man, he will make it his business to know his pupils, to become acquainted with the best methods of imparting instruction and developing their mental and moral powers. He feels that they are in his hands very much as clay in the hands of the potter, and that it depends very much upon him whether they become vessels of honour or dishonour, and this invests all his dealings with them with a deep sense of responsibility. So with the statesman, the Christian teacher, or any other man who finds himself entrusted with influence over his fellows. Prudence is almost as necessary as goodness and right intentions. A man may have abundance of wealth at his disposal whereby to accomplish some desired end. But if he does not know how to use it, he may as surely miss his aim as if he were poor. So a man may have much spiritual wealth and an earnest desire to use it for the good of others, but if he is not a prudent man--if he neglects to acquire a knowledge of the how, and the when, and the where to do it, he may not only fail to realise his desire, but may cause his good to be evil spoken of. And the principle applies to every good man, however limited his sphere or humble his position. It is the special trade of a _good man to do good,_ but he may greatly injure his trade by neglecting to "deal with knowledge." _"What king,"_ says our Lord, _"going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?"_ (Luke xiv. 31). It is implied that this man has a sense of the importance of the undertaking upon which he is about to embark, that he duly estimates the possible loss or gain which may result from it. He may serve as an illustration of what is meant by a prudent man "dealing with knowledge" in any and every step of life, whether it be apparently great or small, weighty or trivial. For there are no _little_ things in human life--the greatest issues often hang upon what men ignorantly call trifles.

+II. A fool by rash and inconsiderate conduct "layeth open" or "publishes" his folly.+ It is implied by contrasting him with the prudent man who "deals with knowledge" that he deals without it, that he leaps before he looks and walks in the dark when he might avail himself of a light to guide him. Such conduct arises from a lack of the sense of responsibility. He does not consider what is involved in his failure, how much misery may thus be entailed on himself and others. Every man who does not weigh results proves himself thereby to be a fool.

_OUTLINES AND SUGGESTIVE COMMENTS._

He that is wise will not be doing or dealing in anything unless he _know_ what it is wherein he dealeth, and unless he deal so as _he knoweth_ that he should. He knoweth that a man is known by his dealing. He knoweth that others look on his dealing, and therefore he looketh so to it as that they may know him to be wise by it. But a fool will be dealing, although by dealing he uncover his nakedness. The shame of his folly shall be spread abroad as wide as his dealings are heard of.--_Jermin._

Observes circumstances, and deports himself with discretion; thrusts not himself into unnecessary dangers; carves not a piece of his heart but to those he is well assured of. See an instance of this prudence in Ezra, chap. viii. 22; in Nehemiah, chap. ii. 5. He calls it not the place of God's worship--such an expression might have disgusted the heathen king--but the place of his father's sepulchres. In Christ, when He was tried for His life; in Paul, who lived two years at Ephesus, and spake not much against the worship of their great goddess Diana (Acts xxiii. 6, and xix. 10).--_Trapp._

Fools might be esteemed half-wise if they had sense enough to keep their folly to themselves.--_Lawson._

Wide is the sphere for trading with this responsible talent. _In the family economy_ (Judges xiii. 8-12; chap. xiv. 1; xxxi. 27). _In the church;_ in a wise accommodation to circumstances (Gal. ii. 2); in the conviction of gainsayers (Tit. i. 9); in forbearing with the prejudices of the weak (Acts xv. 22-29); in the exercise of Christian admonition (Rom. xv. 14).--_Bridges._

_MAIN HOMILETICS OF VERSE_ 17.

A SOCIAL LINK.

+I. An important link in human society--a messenger.+ This link may or may not be important _in himself._ He may belong to the highest or to the lowest stratum of human life. He may be a princely ambassador, or he may be a telegraph boy. The link which holds two bodies together may be of great intrinsic value. It may be of wrought gold, and much skill may have been expended on its workmanship; but what it is in itself is not of so much importance as what it is as a link. Its beauty and costliness will not avail much if it gives way when it is subject to strain, and thereby causes loss and vexation to its owner. The link that holds the cable to the anchor is not in itself worth much; but when it holds an ironclad off a rocky coast, there hangs upon it half a million of money, and the sorrow or joy of many human hearts for years to come. Untold loss or gain depend upon whether that ring of iron can bear the strain or not. So it is with a messenger. He may be a person of great intellectual powers, and of great social importance, or he may not have either. But he is always of value in his _relative position._ Like the link in a cable, he always holds in his keeping more than he is. He may be the bearer of the secrets of one who has hanging upon his will an army of many thousands, and a nation of as many millions may be interested in the message which he bears. Whether he be a prince or peasant is of no importance in comparison with the fact that he bears a message.

+II. The one all-important qualification in a messenger--faithfulness.+ No greater praise can be given to a man than to say that he is _faithful,_ yet nothing less will make him worth anything in human life. All men's hopes for time and eternity rest upon the faithfulness of God. This is the sheet-anchor of humanity that He is "a faithful Creator" (1 Pet. iv. 19). That He is faithful that promised (Heb. x. 23). It is for _faithfulness,_ not for _success,_ that He gives the "well done" (Matt. xxv. 21), to His servants. In a messenger it is the one thing needful, and its importance is increased in proportion to what hangs upon his message. Life or death may depend upon it, and often not the fate of an individual merely, but the destiny of a nation. An unfaithful messenger _"falleth into mischief himself."_ He who betrays his trust injures himself. He goes down in the moral scale. He loses his reputation, and is not trusted again. If the link in the cable gives way, it is itself broken. But this is not all, not the worst. He is the cause of _mischief falling upon others._ How true is this in social life. A message, coloured in its delivery, to gratify some selfish purpose, may divide men who would have been friends, if it had not been for the third person. And its omission, through carelessness, may bring about a like mischief. And it is also true in national relationships. The ambassador, who is entrusted to express a nation's will, may be a fruitful source of mischief if he is negligent or unwary when war and peace hang in the balance. Millions of hearts may be made sad by an under or over statement of facts. "But a faithful messenger is health," or "healing." He is health in himself. A faithful messenger, apart from his official or representative character, is an embodiment of moral health, and when he is entrusted to make peace where there has been war, he is "healing." He may be only a counsellor of peace between individual men who have been at strife, or he may be the bearer of terms of peace between hostile nations. But, whether in the one case or the other, the faithful discharge of his duties will bring healing: for all real peace must be founded on a truthful statement of facts. This verse is especially true of an ambassador of Christ. He who is truly sent of God will be faithful in the delivery of his message, and will thus bring healing to many. He will _"not walk in craftiness, nor handle the Word of God deceitfully, but by manifestation of the truth commend himself to every man's conscience in the sight of God."_ And so he will be the means of bringing moral health (2 Cor. iv. 2; 1 Cor. vi. 11).

_OUTLINES AND SUGGESTIVE COMMENTS._

Every man is a "messenger," and has an errand, and that is as a witness for God (chap. xiv. 25). The word for _"messenger"_ is the word for "angel." How soon did the wicked angel fall, when he became of no use? and men, how long do they tolerate a false messenger? The soul sent out by the Almighty, if wicked, shall fall; but a soul that is _"faithful"_ is needed, and will hold its place.--_Miller._

A wicked messenger hath no sooner a business committed unto him than he falleth into mischief, by betraying the trust reposed in him, and therefore justly doth mischief fall on him. He that is a faithful ambassador is, indeed, the ambassador of truth itself. He, being sent, hath healing under his wings, whereby he giveth soundness and health unto his business, whereby he giveth soundness and health to those that employed him. The proverbial sense is, That the good or bad success of a business proceedeth much from the goodness or badness of him that is employed in it.--_Jermin._

How much more then, wicked ministers, those "messengers of the churches" (2 Cor. viii. 23) that do the Lord's work negligently (Jer. xlviii. 10), that corrupt His message (2 Cor. ii. 17). Who is blind but my servant, or deaf as my messenger? (Isa. xlii. 19).--_Trapp._

While the wicked messenger prepares misfortune for himself, as well as for his master, the faithful makes good even his lord's mistakes.--_Von Gerlach._

_MAIN HOMILETICS OF VERSE_ 18.

THE WAY TO HONOUR.

+I. Man needs instruction because his natural intuitions are not enough to meet the needs of human life.+ The instinct of the animal is enough to enable it to fulfil its destiny. Its limited powers find sufficient guidance in the use of the faculties which are born with it. But it is not so with man. If, as some philosophers suppose, a man comes into the world without any ideas, if he receives everything from the outside world, instruction is so much the more needed, but even if he does bring with him a small stock of knowledge, experience shows us that the amount is very small, and he needs instruction for body, soul, and spirit from the first day of his dawning intellect to the last of his probationary life.

+II. Instruction is to be obtained.+ Somebody will teach him either directly or indirectly. He will learn much from observation and much from direct teaching. The word here, as in chap. xii. 1, includes the idea of correction. This forms an inevitable part of man's instruction in matters relating both to his bodily and spiritual life. God has provided for man's instruction in relation to his spiritual needs. It is within the reach of all men in a Christian nation (See Isa. lv. 1-3.)

+III. If he refuses what he needs, he will have what he does not desire.+ He will have _poverty._ This is a calamity when self-inflicted. Whatever is the outcome of sin must be a calamity. If a man refuses to submit to the correction and instruction of others in connection with matters relative to every-day life, he shuts himself up to his own ignorance and shuts out all possibility of advancing in any profession or calling. Therefore he must be poor in worldly wealth. And it is pre-eminently true of him who refuses the disciplinary instruction of God. Such a man must be poor in a spiritual sense throughout eternity. And this will bring shame. Shame is always the result of sin. There is no shame in being poor in material things when poverty is the outcome of righteousness, but there is shame in poverty which is the result of neglected opportunities. What is the root of this rejection of instruction? Is it not pride? (See Homiletics on chap. xi. 2, page 193; also on chap. xii. 1, page 246.)

+IV. Reproof is instruction.+ This is implied here, and in many other passages in this book where the words are used interchangeably. A man who reproves us gives us information about ourselves. He lets us know how we appear in the eyes of others. This ought to be valued by us. We are too partial to see our own defects, therefore we ought to be glad when they are pointed out to us by another.

+V. Taking reproof in a spirit of humility is the only road to honour.+ In the long run, men will give honour where honour is due. They will give their esteem, and respect, and confidence to men who, from moral or intellectual eminence, deserve it. And, as we have seen, this height can be reached only by those who are willing to be taught both by God and by man.

_OUTLINES AND SUGGESTIVE COMMENTS._

Poverty is in itself a want; but no misery unless shame be joined with it. Shame is in itself a misery; but much greater if joined with poverty, which hath no means to shelter or cover it. Now both are to him that refuseth instruction. For, indeed, instruction is a glorious treasure, offered and opened to him who hath need of it; and, therefore, to refuse it, what can be but poverty and shame? And, though it be the too common fault of those that are great, either in riches or honour, to despise reproof, yet the most honor, the truest riches, are to those that embrace it. St. Bernard, therefore, writing unto a great person, but deserving reproof, saith "Charity hath forced me to reproof thee, which grieveth with thee, although thou be not grieved, and which pitieth thee, although thou pitieth not thyself, and therefore it doth lament the more, because thou dost not lament, who art to be lamented; therefore doth it pity thee the more, because thou dost not pity thyself, who art in so pitiful a condition."--_Jermin._

_MAIN HOMILETICS OF VERSE_ 19.

In common with most commentators we regard the first clause of this verse as embodying the same thought as that expressed in the last clause of verse 12. We will therefore consider the last clause only.

THE ABOMINATION OF THE FOOL.

This verse pourtrays a man whose character is most unnatural.

+1. He is unnatural because he belies his origin.+ What should we say if we saw the son of a king taking delight in the society and in the pastimes of the most degraded men? Or if we saw a man finding his enjoyment in herding with the beasts of the field? We should judge that they had lost all sense of their high origin. The sinner who is in love with evil gives the lie to the historic fact that God made man in His own image.

+2. He is unnatural, because he burdens himself unnecessarily.+ In other matters men are not wont to carry heavier burdens than they are obliged. They do not generally desire an increase of their load. They are content with what is allotted to them. The burdens of life that must be borne are numerous and heavy enough for men to bear, yet this moral fool must weigh himself down with the evil that he need not bear--the evil consequences of evil deeds. He prefers to carry about with him the burden of his guilt, and all its accompanying evils. As we saw in verse 15, his way is hard, yet he pursues it. In the face of God's expressed desire (Isa. lv. 7), that he should be rid of his burden, and although it weighs him to the earth "it is an abomination to the fool to depart from evil."

+3. He is unnatural, because he is an unnecessary burden on the heart of humanity.+ He burdens the hearts of God's children. They sigh over him, because he is bad, and refuses to be better. They are weighed down with a sense of his present sad condition, and the retribution that awaits him. He is a burden to those who are less wicked than he, because he prevents their being better, and he adds to the burden of those who are as bad as himself, because he increases their guilt by yielding to their temptations.

_OUTLINES AND SUGGESTIVE COMMENTS._

The sentence that fulfilled desire does good to the soul appears commonplace; but it is comprehensive enough on the ground of Heb. xi. to cheer even a dying person, and conceals the ethically significant truth that the blessedness of vision is measured by the degree and the longing of faith. But its application in its pairing with the last clause of the verse give it quite another aspect. On this account, because the desire of the soul is pleasant in its fulfilment, fools abhor the renouncing of evil, for their desire is directed to that which is morally blameworthy, and the endeavour, which they closely and constantly adhere to, is to reach the attainment of this design.--_Delitzsch._

A canon of interpretation in Proverbs is, _In antithetical clauses an opposite member is often suppressed in one clause and has to be supplied from the opposition of the other member in the corresponding clause (Gataker)._ Thus, here, the desire of the wise or _good_ being accomplished _by their departing from evil_ is sweet to their soul, but as it is an abomination to fools to depart from evil, _their desire being not accomplished is not sweet, nay, "it maketh the heart sick"_ (ver. 12). Cf. Psa. cxlv. 19: "The Lord will fulfil the desire of them that fear Him." As the wise desire the possession of the true good, and by departing from evil attain to it, so that it is "sweet to the soul," so fools desire the possession of what is good and "sweet to the soul," but shall have bitter and everlasting grief. Just as if there were two patients, both desiring health; the one avoiding forbidden foods, and using the prescribed drugs, would recover health, to his joy; the other, disliking the remedies, and indulging his appetite, would fail to recover and would die (_Gejer_). The reason why fools abominate to depart from evil is because evil is sweet to them.--_Fausset._

I have three interpretations of this verse. 1. Solomon has been thought to express the sentiment that the final attainment and enjoyment of a desired good abundantly compensates for all the self-denial and difficulty endured in waiting for it. This is a truth of practical importance, holding out as it does encouragement to perseverance. And it is a truth which holds with unfailing certainty, in regard to spiritual blessings. But the fool cannot be persuaded to deny himself the gratification of the passing moment, even for the sake of the best and highest blessings and hopes. 2. Some render, "It is sweet to the soul to enjoy what we love; therefore it is an abomination" etc. Here the reason or principle is assigned, from which it arises that fools will not depart from evil. Their enjoyment is in it. They feel that there are pleasures in sin. These pleasures they love. And, as these pleasures arise from sin, sin is what they like; sin is sweet, and they will indulge their present propensities, for the sake of the present pleasure they yield. 3. "Desire," subdued, restrained, or overcome "is sweet to the soul; but it is an abomination," etc. According to this translation the former clause expresses the inward satisfaction arising from the successful curbing and subjugation of any sinful desire--any evil propensity. This forms a fine and striking antithesis to the second clause. While the good man can hardly enjoy a greater satisfaction than is imparted by the exercise of self-control, and the overcoming of any powerful and imperative desire that has tempted and endangered his virtue; on the contrary, to the ungodly, the exercise of self-restraint is irksome, the denial of any sinful propensity is misery. They "draw iniquity with cords of vanity, and sin as it were with a cart-rope." The character is portrayed with great spirit in the tenth Psalm.--_Wardlaw._

_A desire that has sprung up is sweet to the Soul._ (See rendering in Critical Notes.) A sinner can get on comparatively well when a pious _"desire"_ has been once enkindled. What is said of the lips of the strange woman dropping honey (chap. v. 3) is true also in this case. The soul is so near to the sinner that if there is anything sweet to it it is easy to follow it on. The soul once converted and conceiving its first desire will follow it afterward. And, therefore, the Psalmist begs us to "taste and see" (Ps. xxxiv. 8), that we may have this first desire. But the unconverted man finds it loathsome to take the first step. His desires that have "come to be," are of another nature. How can a man will when unwilling? "It is the first step which costs."--_Miller._

_MAIN HOMILETICS OF VERSE_ 20.

COMPANIONSHIP, CONSTRUCTIVE OR DESTRUCTIVE.

We have here:--

+I. Habit, assimilation, and transformation.+ 1. _Habit._ A habit is formed by the constant repetition of an act. Walking is the constant repetition of an act. The child first gets courage to take a single step, that step leads to another, and by degrees he acquires the habit of walking. To walk with wise men is to have habitual intercourse with them, either through reading their written thoughts or by immediate contact with their living selves. As bodily walking is only acquired by practice, so it is in soul-walking--in mental and spiritual communion. It is at first difficult for the uninitiated to master the arguments of the wise and grasp the truths which they utter. But the power to do so comes by making the effort. If the wise men are morally wise, it may not be so easy to apprehend Divine truth as they do with their keener spiritual perceptions. But constant intercourse and communion enable one to do so. The religious faculty--the conscience--is thus developed. 2. _Assimilation._ The law of assimilation is in operation within us and around us in the world of matter. The plant drinks in the moisture and chemical elements of the earth, and they are assimilated to itself and come forth in bud, and flower, and fruit. Man eats vegetable and animal food and it becomes flesh and bone. The man who walks with wiser men than himself imbibes their thought, and those thoughts become part of himself. As the health of the body depends upon the kind of food which it assimilates and its power of assimilation, so the health of the mind depends upon the character of the thoughts which it receives and its power of making them its own. 3. _Transformation._ It is implied that those here represented as walking are, when they begin their walk, comparatively ignorant. But a constant reception and assimilation of the wisdom of others, whether it be intellectual or moral wisdom, will in time transform the pupil into a teacher--the student into a master. The ignorant becomes in time a wise man. The strong animal life nourishes the weaker--the new born--life until the weak child becomes as strong as the parent. So in mind and soul life. Hence the constant repetition in this book of exhortations to receive instruction. The assimilating and transforming power of intercourse with the Fountain of all Wisdom by the reception of the Divine thought is thus set forth by Paul:--_"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord"_ (2 Cor. iii. 18).

+II. That if our companionship is not a constructive influence, it will be destructive.+ It is implied that human beings will have companionship of some kind--that if a man does not "walk with wise men," he will be "the companion of fools." 1. _Companionship in early life the outcome of necessity._ A child of foolish parents cannot help being "the companion of fools." This is the sad portion of millions, and it is the destruction of millions in the sense that it is the cause of their missing the great end of life--to glorify and enjoy God. 2. _But there is a companionship of choice._ When a human being comes to years of maturity he chooses his companions. He cannot always choose his _associates,_ for then "he must needs go out of the world." And there is no necessity that those with whom duty compels him to associate should exert any evil influence upon his character. But "companion" evidently means him with whom he communes--a man whose society he chooses. And if this society is not morally good, a man begins to deteriorate from the first moment that he enters it. His choice of it is an indication of some moral flaw in his character, and is a strong presumption that he does not intend or desire to resist its destructive influence. If a sound apple is placed beside one that has begun to decay, nothing is needed to complete the work of destruction in both, but that they should remain in contact. An utter missing of all that makes life worth having--that which our Lord calls the "loss of the soul"--is the portion of every man who does not continually grow in moral wisdom. For there is no standing still. Neglect is ruin in most material things. The house that is not constantly repaired will be ruined by the constant action of the elements. A man is surrounded on all sides by adverse moral influences, and if he only neglects to _grow_ he will _die._ And to grow he must "walk with the wise."

_ILLUSTRATION._

The following statement was made to a Wesleyan minister by a young man under sentence of death: "I am the child of pious parents, who were connected with the Wesleyan body. At the age of 16, through their instrumentality, and under the preaching of the Gospel, I became the subject of religious impressions. These, in the course of time, were effaced; but I still continued to read the Bible and respect the Sabbath. One Lord's Day I went to hear a celebrated minister deliver a discourse on 'Prophecy.' As I was returning I expressed to an acquaintance who I met my admiration of the sermon. He replied that no doubt Mr. ---- was a superior orator, and it would afford him great pleasure to hear him discuss on any subject having a true claim upon the attention of a rational being; but that such was not the case with religion. A conversation followed, which led him to invite me to his house, to hear his reasons for disbelieving the Bible. There I met others, of a kindred spirit, and from that moment they were my principal, because my favourite, associates. I soon adopted all their opinions as my own, and used every effort in my power to diffuse our common views. I could at this moment almost say the bitterness of death is passed, if I were sure that no one had become an infidel through me. But I have too much reason to fear that many have. Before this time I had married a very respectable young woman, and had entered into business. I was, however, brought to ruin by my own folly and extravagance, and went to America. There, my principles not fully satisfying me, I read _Watson's Apology for the Bible_, and similar works, and again avowed myself a believer in the Word of God. It was my bitter lot, however, soon to see that it is much more easy to renounce the principles of error than to cease from those evil practices of which they are the productive sources. It will not be wondered that, even after I had disavowed the creed of an infidel, I was confirmed in the habits of infidelity, and was _still,_ on returning to my native land, ready to perpetrate any deed of darkness which the fury of passion might prompt, or the straits of poverty suggest. The act for which I may soon be suspended on the gallows is the final consummation of a wilful disbelief in the inspired record." The minister continues, "I was often with him, and found him to possess an extensive acquaintance with the Scriptures, and a considerable knowledge of our religious poets. As the person at whom he fired, though severely wounded, was not killed, he seemed to the last to expect a reprieve. The governor of the gaol entered his cell half-an-hour before the time which had been fixed for his execution, saying, 'I have a communication from the Secretary of State.' A smile of hope played for a moment round his pallid face, but it seemed only as if to give the gloom of despair the opportunity of coming in deeper and more terrible shadows over his features, for the governor instantly added, 'but there is nothing said respecting you--_you must therefore die._' We were again alone, and pacing his cell he said, with deep emotion, 'It is then a fact that I must suffer the extreme penalty of the law. In a few minutes I shall be in eternity, my wife will be a widow, and my children will be fatherless, bearing part of my reproach, notwithstanding they had no part in my guilt.' On his way to the place of execution we passed through the turnkey's room. Seeing a lad seated in a distant corner, he went to him, and said, 'Look at me, and learn never to stand in the way of the ungodly, nor sit in the seat of the scorner of truth.'"--_Evangelist._

_OUTLINES AND SUGGESTIVE COMMENTS._

The influence of society upon man is great, and was intended to be great. As the natural world is held together by the influence of matter upon matter by the law of gravitation, so the moral world is held together by the influence of mind upon mind. We are made to attract and to be attracted, to influence and to be influenced, to instruct and to be instructed. But this power of mind over mind is not a neutral power, it is necessarily great for evil and for good. Paul says that "Evil communications corrupt good manners." There is nothing to be expected from evil companions but an increase of sin, and an increase of punishment. The best is a briar, the most upright sharper than a thorn-hedge, which will rob us of our fleece, if they do not pierce our skin. Most likely they will do both.--_S. Thodey._

The literal meaning of the word _rahah,_ from which "companion" comes, is to feed; boon-companions, who _feed_ together (chap. xxix. 3). There is a play upon like Hebrew sounds, in "companion" and "destroyed," _roheh_ and _roang._ The Greek _Theognis_ says, "Thou shalt learn good from the good; but if thou wilt associate with the bad, thou shalt lose even the mind thou hast." _Seneca_ says, "The road is long by precept; it is short and effectual by example." What one sees makes more impression than what one hears. As bad air injures the strongest health, so association with the bad injures the strongest mind.--_Fausset._

What you learn from bad habits and from bad society you will never forget, and it will be a lasting pang to you. I tell you in all sincerity, not as in the excitement of speech, but as I would confess and have confessed before God, that I would give my right hand to-night if I _could forget_ that which I have learned in evil society; if I could tear from my remembrance the scenes which I have witnessed, the transactions which have taken place before me.--_J. B. Gough._

In the neighbourhood of Swansea, for miles round, no vegetation exists, owing to the smoke from the large copper-works there: even so, exposure to the influence of bad companions prevents man from growing and flourishing in the Divine life.--_T. Jones._

It is not left to us to determine whether there shall be any influence; only, what that influence shall be. Joash, while he _walked with his wise_ guardian, was _wise._ But when, after his guardian's death, he became _"a companion of fools,"_ he was _"destroyed"_ (2 Chron. xxiv.). . . . The first warning to sinners just plucked out of the fire, was--"Save yourselves from this untoward generation" (Acts ii. 40).--_Bridges._

We shall never get the good "desire" (ver. 19) if we keep out among the wicked. In heathen lands all are _"fools,"_ and therefore all do badly. In Christian lands piety is in circles and in families, and moves in lines. The mutual influences are immense. A noble way to be _"wise,"_ is to go boldly among the good, confess Christ, and ask their prayers and influence.--_Miller._

It is better--safer, I am sure it is--to ride alone than to have a thief's company; and such is a wicked man, who will rob thee of precious time, if he do thee no more mischief. The Nazarites, who might drink no wine, were also forbidden to eat grapes, of which wine is made. So we must not only avoid sin itself, but also the causes and occasions thereof, amongst which bad company (the lime-twigs of the devil) is the chiefest, especially to catch those natures which are most swayed by others.--_Fuller._

Many scriptural illustrations press for notice. _The family of Lot,_ suffering from the fearful contamination of Sodom; _Rehoboam,_ following the counsel of his young companions in preference to that of the experienced counsellors of his father, and losing thereby five-sixths of his kingdom; _Jehoshaphat,_ associating with Ahab "helping the ungodly, and loving them that hated the Lord" (2 Chron. xvii., xix. 1, 2), wrath, therefore, coming upon him from Jehovah.--_Wardlaw._

It is not talking with the wise, but walking with the wise that will make you wise. It is not your commending and praising of the wise, but your walking with the wise that will make you wise. It is not your taking a few turns with the wise that will make you wise, but your walking with the wise that will make you wise. There is no getting much good by them that are good but by making them your ordinary and constant companions. Ah, friends! you should do as Joseph in Egypt, of whom the Scripture saith--Psa. cv. 22--(according to the Hebrew phrase) that he tied the princes of Pharaoh's court about his heart. If ever you would gain by the saints, you must bind them upon your souls. The Jews have a proverb that two dry sticks put to a green one will kindle it. The best way to be in a flame Godward, Christward, heavenward, and holinessward, is to be among the dry sticks, the kindle-coals, the saints; for as live coals kindle those that are dead, so lively Christians will heat and enliven those that are dead.--_Brooks._

_Character affected by intercourse. He that walks with religious men will become religious._ Walking signifies a continued course of conduct. To walk with religious men is not to mingle with them occasionally, or to unite with them in performing some of the more public duties of religion. Ahithophel, who died as a fool dieth, walked with David to the house of God in company. It is not to live in a pious family, for a person may do this without making its members his associates. Nor does uniting with religious men in promoting some of the great objects which the Christian world is now pursuing, necessarily prove that we walk with them, for this may be done from a wrong motive. To walk with them is to choose them for our associates, our fellow travellers in the journey of life; and this implies an agreement with them in our views and objects of pursuit. Can two walk together, says the prophet, except they be agreed? In order that two persons may walk together they must be agreed, first, as to the place to which they will go, and secondly, they must agree in opinion as to the way that leads to that place. If they disagree on either point they will soon separate. Every religious man is travelling towards heaven, and all who would walk with them must make heaven the object of their pursuit. The only way to heaven is Jesus Christ, and all who walk with religious persons must at least assent to this truth although they may not immediately and cordially embrace it. He who perseveres in this course will become religious. 1. The simple fact that he chooses such associates proves that he is already the subject of religious impressions--that the Spirit of God is striving with him. 2. He will see and hear many things which powerfully tend to increase and perpetuate his serious impressions. He moves in a circle where God, the soul, and salvation are regarded as of supreme importance--where religion is presented to him--not as a cold abstraction, but living in the persons of its disciples. 3. No one will continue to walk with religious persons after his serious impressions are effaced, and it is presumed that no one who continued to be the subject of religious impressions for any length of time ever failed to become religious. It is true persons may be seriously affected, occasionally, and perhaps for years together, and at different seasons may associate much with religious characters without becoming religious; but such persons cannot be said to walk with good men in the sense of the text; for their religious impressions are often effected for a considerable time, and long intervals of carelessness succeed, during which they, in a measure, forsake religious society.--_Payson._

It is not for us to let our hearts have their own way in the selection of companions. On that choice depend interests too great to be safely left to chance. The issue to be decided is not what herd you shall graze with a few years before your spirit returns to the dust; but what moral element you shall move in during the few and evil days of your life, till your spirit returns to God who gave it. I like this companion; he fascinates me; I cannot want him; an enforced separation would be like tearing myself asunder. Well, if that companion's heart be godless, and his steps already slipping backward and downward, why not tear yourself asunder? The act will be painful, no doubt, but "skin for skin, yea, all that a man hath will he give for his life."--_Arnot._

He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so holiness is such an elixir as by contraction (if there be any disposition of goodness in the same metal), it will render it of the property.--_Trapp._

All sorts of companions are market men, and they usually traffic together, when they meet together, whether they be good or bad, the wares being commonly precious or vile, according to the dispositions of the persons who utter them.--_Dod._

It is not said, he that sitteth still with the wise, for both sitting still, neither doth the one teach nor the other learn. But he that when a wise man walketh in the ways of wisdom, walketh also with him by following his example and steps, he it is that shall be wise. To be with the wise, and not in their ways of wisdom, is to be out of the way for getting any good by them. Be therefore with them so as that their wisdom may be with thee.--_Jermin._

No person that is an enemy to God can be a friend to man. He that has already proved himself ungrateful to the Author of every blessing will not scruple, when it will serve his turn, to shake off a fellow-worm like himself. He may render you instrumental to his own purposes, but he will never benefit you.--_Bishop Coleridge._

_MAIN HOMILETICS OF VERSE_ 21.

PURSUIT AND REPAYMENT.

+I. Evil pursues sinners because sinners pursue evil.+ The huntsman who pursues the hare in the direction of a precipice is pursuing a course which, if continued, must be followed by evil. It is an evil thing for him to follow such a trifle at such a risk. There is evil before him in the form of the precipice, and evil will follow if he continues to pursue his present course. Should he try his strength against the law of gravitation by leaping over the precipice, he will find that law will exact its penalty. There are but two things that will prevent evil from pursuing him, either he must desist from his present course or a great law of nature must be suspended. The first alternative rests with himself, the second does not. He will find that this "battle is to the strong," and that "the race is to the swift," even to the mighty law which holds together the material universe. So with sinners against the moral law. "Evil be to him who evil thinks" is a wish that is always fulfilled. It is a law in constant operation. The consequence of pursuing evil in the form of evil thinking _is_ evil thinking, the consequence of evil feeling _is_ evil feeling, the consequence of evil doing _is_ evil doing, for it is the tendency of evil to repeat itself, and this in itself is a punishment. Peter speaks of sinners who "cannot cease from sin" (2 Pet. ii. 14). They have sinned until they have bound themselves in fetters of sinful habit. Evil, in this sense, pursues them, and will pursue them so long as they pursue it. Then there is, of course, the positive retribution, which both in time and beyond time visits pursuers of evil. Of this we have several times treated.

+II. Good men are repaid with good because their characters are righteous.+ The law of repayment runs through nature. He who sows seed is repaid by a harvest. All her forces--rain, sunlight, heat and cold--combine to give back to the husbandman that which he has entrusted to her care. And she repays of the same kind, wheat for the sowing of wheat, thistles for the planting of thistles. She also repays with liberal interest. One head of thistledown scattered over a field will reproduce a hundred heads in a few months. One grain of corn will produce an ear of thirty or forty grains. The law in the kingdom of nature is also the law of the kingdom of grace. Evil sown, as we have just seen under another metaphor, necessitates a reaping of evil. Good sown endures a reaping of good. And grace is not behind nature in liberal repayment. He who sows handfuls shall reap armfuls. He that goes forth with the _seed basket_ returns with _sheaves_ (Ps. cxxvi. 6). The one "corn of wheat bears much fruit" (John xii. 24). This repayment begins in time, and extends beyond it. Righteousness as well as sin is its own present reward, and is the present first fruits. But the righteous man must wait for the "resurrection of the just" for the abundant harvest.

_OUTLINES AND SUGGESTIVE COMMENTS._

_"Evil"_ is rapacious in its gains. Each inch _"evil"_ holds. It never lets back any advance. It is versatile to tempt, and ruins with many instruments while the good, however, have just the opposite lot. They gain by every advance. Each act that is holy in their lives is rewarded by better acts and higher holiness on through their whole probation,--nay, eternally! The pit is bottomless. But evil never ceases to hound sinners and make them worse.--_Miller._

The reprobation here is very striking. "Evil _pursueth_ sinners." It follows them every step. It keeps pace with the progress of time. Each moment it comes nearer. Silent and unperceived it tracks them through their whole course. Insensibly it gains upon them; and at last--it may be suddenly and when least expected--it seizes and destroys them.--_Wardlaw._

Not the smallest good, even "a cup of cold water to a disciple" (Matt. x. 42), or honour shown to his servants (Matt. x. 41; 1 Kings xvii. 16-23) shall "lose its reward" (Heb. vi. 10). And if a single act is thus remembered much more "a course, a flight held out to the end" (2 Tim. iv. 7, 8). How manifestly is this the constitution of grace; that when perfect obedience can claim no recompense (Luke xvii. 10), such unworthy, such defiled work should be so honoured with an infinite overwhelming acceptance.--_Bridges._

To be out of the hands of evil is not to be free from it; for it still pursueth sinners, and it ceaseth not until it be gotten to the place where they are. . . . For, as St. Augustine saith, that God doth not forthwith avenge sinners is His patience, not His negligence. Wherefore it is to be feared lest by how much He stays the longer that we may repent, by so much He will punish us the more, if that we will not amend.--_Jermin._